EXTRACTS 


rnosf  THE 


WRITINGS  OF  THE  EARLY  MEMBERS 


0©©2E!^T  ©3^  S^miESIBS^ 


THE  DIVINITY  OF  CHRIST,  THE  BENEFITS  OF 
HIS  COMING,  THE  SCRIPTURES,  8tc. 

TOGITHER    -WITH 


SOME  ADDITIONAL  OBSERVATIONS  ON  THESE  AND  OTHER  SUB- 
JECTS CONNECTED  WITH  THEM. 


The  -whole  designed  to  Vindicate  the  Character  ofovr  Primi- 
tive Friendsy  and  the  Doctrines  thev  viainlaincd. 


BY  ELISHA  BATES. 


ItEPRINTED  FROM  THE  MOUNT-PLEASANT 
EDITION, 


FRIENDS  LIBRARY.       1S25. 

142  N.  16th  Street, 

PEILADELPHIA. 


INTRODUCTION. 

That  our  primitive  friends  were  eminently  favoured 
with  wisdom,  is  a  proposition  that  will  be  readily  admit- 
ted by  their  successors  in  religious  profession.  Their 
doctrines,  their  lives,  and  their  sufferings  will  endear 
them  to  the  latest  posterity ;  and  give  weight  to  their  sen- 
timents on  religious  subjects.  Copious  as  their  writings 
were  in  the  beginning,  and  scarce  as  those  writings  are 
at  the  present,  as  respects  the  Society  at  large,  there  are 
many,  even  within  the  Society  itself,  who  lie  open  to  the 
danger  of  receiving  wrong  impressions  as  to  their  views 
on  religious  subjects.  And  the  circumstance  of  a  large 
portion  of  those  early  writing  being  rather  refutations 
of  erroneous  opinions  than  declarations  of  belief,  adds 
to  that  danger.  To  guard  the  sincere  inquirers  after 
Truth,  against  the  influence  of  the  names  of  those  worthy 
instruments,  in  giving  currency  to  sentiments  which 
they  never  held,  is  but  an  act  of  justice  to  their  character, 
to  the  principles  they  held,  and  to  those  who  stand  iH 
need  of  such  information. 

But  when  we  look  at  the  subject  itself,  it  rises  into 
very  imposing  magnitude.  It  embraces  not  merely  the 
character  of  our  primitive  friends — but  the  character  of 
our  Lord  Jesus  Christ,  and  the  benefits  he  has  conferred 
upon  us.  On  subjects  tnus  lying  at  the  foundation  of  the 
Christian  religion,  and  which  have  an  intimate  relation 
to  our  feelings  of  love,  gratitude,  and  obedience  to  our 
Divine  Benefactor,  it  is  certainly  desirable  that  no  dis- 
cordance of  opinion  should  exist  among  the  members.of 
the  visible  Church.  To  guard  as  much  as  possible  against 
such  a  diversity  of  opinion,  and  connectively,  against 
those  feelings  which  naturally  spring  from  such  causes, 
is  the  object  of  the  following  Essay.  E.  B. 

MOUST-PLEASANT,  OfllO, 

5th  month,  1825. 


Examined  and  Approved,  by  the  Meeting; 
for  Sufferings  of  Ohio  Yearly  Meeting..  Fifth 
Month,  1825. 


EXTRACTS,  &c. 


It  must  be  admitted,  that  the  present  is  an  age  ot 
much  speculation  on  religious  subjects.  And  as  such 
speculations  endanger  not  only  the  faith  of  indivi- 
duals, but  the  peace  and  order  of  society,  it  is  impor- 
tant that  all  classes  should  keep  a  watchful  and 
guarded  care  over  their  thoughts,  as  well  as  expres- 
sions. Great  is  the  influence  oi principles,  on  our 
feelings;  and  consequently  our  preservation  and  im- 
provement, have  a  very  intimate  relation  to  the  doc- 
trines and  opinions  we  hold.  The  injurious  conse- 
quences of  erroneous  opinions,  are  not  confined  to 
those  with  »liuiii  ilic^  wi-iginatc  —they  have  a  pow- 
erful tendency  to  spread  an  evil  influence,  as  said 
the  apostle — '*  their  w^ord  will  eat  as  doth  a  canker.'^ 
Thus,  in  different  ages  of  the  world,  the  peace  of 
the  Church  has  been  destroyed,  and  her  doctrines 
tarnished  with  the  inventions  and  speculations  of 
men.  Not  only  have  men  departed  from  the  doc- 
trines of  the  gospel,  and  been  turned  unto  fables, 
but  grievous  dissentions  and  controversies  have  been 
produced,  which  have  grown  into  open  persecution, 
with  fines,  imprisonments,  exiles,  massacres,  and  all 
the  dreadful  catalogue  of  outrages,  which  mark  the 
grossest  depravity  of  man. 

Even  when  these  worst  consequences  are  not  pro- 
duced, the  natural  efiects  of  these  exciting  causes, 
in  their  most  simple  and  circumscribed  character, 
are  yet  highly  injurious  to  the  reputation  and  best  in- 
terests of  religious  society.  The  following  extracts, 
from  "  Cave's  Lives  of  the  Fathers,''  convey  some 


..^    ii   J-- 


idea  of  the  effects  to  be  expected  to  take  place, 
Avhenever  the  same  causes  are  brought  into  opera- 
t  ion.  "  These  pernicious  principles,"  sayshe, "  which 
Arius*  propagated,  both  by  word  and  writing,  were 
greedily  entertained  by  persons  of  loose  and  insta- 
ble minds:  as  indeed,  men  are  naturally  disposed  to 
novel  and  curious  opinions." — **  All  places  were  fill- 
ed with  schisms  and  factions;  offends  and  quarrels; 
and  that  not  with  open  enemies,  but  amongst  friends 
and  neighbours:  nothing  but  disputes  and  controver- 
sies heard  in  every  company;  and  the  common  peo- 
ple, who  were  least  capable  to  understand,  were 
made  not  only  spectators  of  the  differences,  but  judges 
of  the  most  abstruse  and  intricate  doctrines  of  re- 
ligion: nay,  the  very  Gentiles  themselves,  were  fur- 
nished with  matter  of  scorn  and  laughter,  and  the 
sublimest  articles  of  the  Christian  faith,  made  sport 
lor  the  theatre.''     [Page  350,  356.] 

How  appropriate  therefovp  ^urcxr-o.  iVip  rAtYiarka  of 
Constantine  the  Emperor,  when  he  said,  that  Arius 
should  not  at  "  first  have  conceived  [his  doctrine,]  or 
having  conceived  it,  should  have  passed  it  over  in 
silence" — "  a  fruitless  contention  of  idle  brains, 
which  if  conceived  at  all,  should  have  been  kept 
within  the  inner  closet  of  the  mind."  For  ''  who," 
said  he,  "  is  there  in  sifting  out  so  curious  a  question, 
that  can  well  pass  the  peril  of  plunging  into  error? 
Wherefore,  in  such  cases  we  must  refrain  from  ver- 
bal disputation,  lest  that  either  ])y  reason  of  the  im- 
becility of  our  wit,  we  cannot  explicate  our  mind; 
or  our  auditors,  when  we  teach,  by  reason  of  their 

*  Arius  lived  In  the  beginning-  of  the  fourth  century.  He  de- 
nied the  Divinity  of  Christ,  and  declared  that  he  was  a  crea- 
TURE — of  his  own  free  will  capable  of  vice  or  virtue.  Grievous 
were  the  commotions  and  calamities  produced  in  the  Church, 
by  the  propagation  of  these  doctrines,  and  which  lasted  with 
little  abatement  for  almost  a  hundred  years. 


dull  capacit}',  cannot  comprehend  the  curious  drift 
of  our  doctrine;  wherehy  the  people  of  necessity,  in- 
cur the  danger  either  of  blasphemy,  or  the  poisoned 
infection  of  discord."  [Soc.  EccL  Hist.  b.  1,  c.  3.] 

The  examples  of  past  ages  ought  to  admonish  us, 
to  avoid  the  rocks  on  which  others  have  made  ship- 
wreck of  faith  and  a  good  conscience.  For  though 
the  arm  of  secular  power  may  not  be  brought  into 
action,  yet  the  peace  and  harmony  of  society  may  be 
as  completely  laid  waste,  as  in  any  age  of  the  world. 
The  human  mind  may  still  busy  itself  in  vain  specu- 
lations, instead  of  submitting  to  the  renovating  pow- 
er of  truth  :  or  it  may  depart  from  the  faith,  giving 
heed  to  seducing  spirits,  and  doctrines  which  stand 
opposed  to  the  great  truths  of  redemption  by  Jesus 
Christ. 

These  truths  our  primitive  friends  maintained. 
And  their  faith  was  made  manifest  by  many  clear 
testimonies,  in  word  and  writing;  and  tested  by  deep 
sufierings.  In  those  times  of  persecution,  divers  of 
their  doctrines  were  misrepresented  by  their  ene- 
mies, in  order  to  injure  their  Christian  reputation. 
Against  these  perversions  of  their  principles,  they 
defended  themselves  with  great  ability  and  clearness, 
making  distinct  declarations  of  their  meaning,  in 
those  parts  of  their  writings  which  had  been  differ- 
ently construed;  that  they  might  bear  a  standing  tes- 
timony to  the  various  doctrines  of  the  Gospel.  What 
was  then  charged  upon  them  by  eneonies,  though,  as 
some  of  them  said,  a  thousand  times  denied,  is  now 
taken  up  by  professed  admirers  of  their  lives  and 
principles,  and  represented  as  their  real  sentiments. 

It  has  tlierefore  become  necessary  to  raise  up  a 
memorial  of  those  faithful  instruments,  in  vindica- 
tion both  of  their  characters,  and  the  dignified  prin- 
ciples which  they  held.  The  various  trials  of  their 
day,  they  endured  with  unshaken  constancy;  and 
1* 


maintained  the  testimonies  which  hadheen  commit- 
ted unto  them  to  bear,  with  a  zeal  proportioned  to 
their  importance.  In  all  their  various  trials,  they 
were  supported  by  an  invincible  Arm  of  power. 
We  then,  their  successors  in  the  same  faith,  and  be- 
lievers in  the  same  precious  promises  on  which  they 
relied,  may  derive  encouragement  from  their  exam- 
ple faithfully  to  discharge  that  portion  of  labour, 
which  has  devolved  upon  us.  We  have  still  to  con- 
tend for  the  faith  once  delivered  to  the  saints. 
Though  the  circumstances  of  that  contest  are  differ- 
ent, the  principle  is  still  the  same.  It  is  one  conso- 
lation, however — an  important  advantage  that  we 
enjoy — that  though  they  are  removed  from  works  to 
rewards,  their  writings  have  descended  as  an  inheri- 
tance to  us — in  which,  "being  dead,  they  yet  speak.^' 

No  one  article,  written  by  the  members  of  this  So- 
ciety, has  been  more  unfairly  represented,  than  Wil- 
liam Penn's  "  Sandy  Foundation  Shaken" — a  treatise 
written  in  the  early  part  of  his  life,  and  on  purpose  to 
confute  some  gross  conceptions  of  the  Divine  Na- 
ture, and  the  Divine  purposes^  in  preparing  the 
means  of  redemption. 

This  treatise  was  construed,  by  his  enemies,  into 
a  denial  of  the  Divinity  of  Jesus  Christ,  and  the  be- 
nefits of  his  sufferings  and  death :  in  consequence  of 
which,  William  Penn  was  committed  to  prison.  Here, 
though  he  was  never  driven  from  his  principles  by 
persecution,  but  was  as  bold  in  suffering  as  in  writing 
or  in  preaching,  yet  perceiving  the  inferences  which 
had  been  drawn  from  what  he  had  written,  he  pub- 
lished a  treatise,  which  he  called,  "  Innocency  with 
her  Open  Face."  This  treatise  v/as  considered  by  his 
enemies,  as  a  recantation^  and  he  was  accordingly 
released  from  confinement, — but  his  friends  and  he 
■iimself,  regarded  it  only  as  an  explanation. *  In  that 
*  Clarkson's  Life  of  Penn. 


treatise,  he  asserts  his  innocence  of  the  opinions  im- 
puted to  him,  from  the  Sandy  Foundation  Shaken, 
and  uses  a  train  of  arguments  from  Scripture,  to 
prove  the  Divinity  of  Jesus  Christ — that  he  is  truly 
and  properly  God. 

The  doctrine  commonly  called  the  Trinity,  he 
handled  with  great  freedom,  to  expose  the  inconsist- 
ency of  his  opponents'  doctrines.  On  another  occa- 
sion, however,  we  find  him  making  the  following  de- 
clarations: "  Conceiming  the  Father,  the  Word,  arid 
the  Sph'it: — Because  wc  have  been  very  cautious 
in  expressing  our  faith  concerning  that  great  mys- 
tery, especially  in  such  school  terms  and  philosophi- 
cal distinctions  as  are  H7iscriptural  if  not  unsound, 
(the  tendency  whereof  hath  been  to  raise  frivolous 
controversies  and  animosities  amongst  men,)  we  have, 
by  those  that  desire  to  lessen  our  Christian  reputa- 
tion, been  represented  as  deniers  of  the  Trinity  at 
large:  whereas,  we  ever  believed,  and  as  constantly 
maintained  the  truth  of  that  blessed,  (Holy  Scrip- 
ture,) "  three,  that  bear  record  in  heaven,  the  Fa- 
ther, the  Word,  and  the  Spirit,  and  that  these  three 
are  one  ;"  the  which  we  both  sincerely  and  reverent- 
ly believe,  according  to  1  John,  v.  7.  And  this  is 
sufficient  for  us  to  believe  and  know,  and  hath  a  ten- 
dency to  edification  and  holiness;  when  the  contrary 
centres  only  in  imaginations  and  strife,  and  persecu- 
tion, where  it  runs  high,  and  to  parties,  as  may  be 
read  in  bloody  characters  in  Ecclesiastical  Histories." 
{Penn's  Testimony  to  the  Truth,  §  8.] 

This  treatise  was  written  thirty  years  after  the 
Sandy  Foundation  Shaken.  But  we  see  this  testimo- 
ny from  the  same  author,  and  after  so  many  years,  of 
what  he,  in  common  with  his  friends,  "ever  believ- 
ed, and  constantly  maintained,''^ 

About  the  same  time  tliat  the  Sandy  Foundation 


8 

Shaken  was  published,  that  is,  in  1668,  the  Society 
of  Friends  issued  a  tract,  entitled : — 

*•  An  Epistle  from  the  people  in  scorn  called  Qua- 
kers; for  all  people  upon  earth  to  read  over,  that  they 
may  see  what  the  people  called  Quakers  hold,  con- 
cerning God,  Christ,  his  death,  his  resurrection,  his 
blood,  his  offering,  redemption,  salvation,  justifica- 
tion, faith,  and  hope."' 

In  this  Kpistle  tliey  cite  that  passage  from  John, 
"  And  there  are  three  that  bear  record  in  heaven,  the 
Father,  the  Word,  and  the  Spirit,  and  these  three  are 
one." 

As  the  principal  object  of  this  Epistle  seems  to  be, 
to  defend  the  Society  from  the  charge  ofdenj'ingthe 
Divinity  of  Christ,  &c.  I  shall  refer  to  it  again  in  its 
proper  place. 

John  Brown,  a  Presbyterian  minister,  having  pub- 
lished what  he  called,  "  An  Examination  and  Refuta- 
tion of  Robert  Barclay's  Apology." — R.  B.  published 
a  vindication,  in  which  he  says:  "  I  have  written  no- 
thing, says  he,  [John  Brown,]  of  the  nature  and  attri- 
butes of  God" — to  which  R.  B.  replies:  "I  write  not 
to  atheists,  but  Christians,  who  already  acknow- 
ledge; and  I  judge  it  not  my  work  to  write  books  to 
persuade  men  of  that  they  already  profess  to  believe. 
But  I  write  not  expressly  and  distinctly  of  the  Tri- 
nity; yet  himself  after  acknowledges  that  it  would 
seem,  I  am  orthodox  herein;  that  he  finds  not  any 
clear  ground  to  the  contrary:  I  wrote  as  expressly 
and  distinctly  of  that,  as  is  expressed  in  Scripture ; 
which  I  hope,  J.  B.  will  not  say  is  defective  in  suffi- 
ciently expressing  this  article  of  faith."  \^Barclay^s 
Works,  fol.  ed.  page  733.] 

But  the  most  material  charge  against  the  Society, 
arising  out  of  the  discussion  of  the  doctrine  of  the 
Trinity,  so  called,  related  to  the  Divinity  of  Christ. 
William  Penn,  as  we  have  already  noticed,  was  sup- 


posed  to  have  denied  this  article  of  Christian  faith,  in 
his  Sandy  Foundation  Shaken.  We  have  also  noticed 
that  he  denies  and  refutes  the  charge,  in  his  "  Inno- 
♦jency  with  her  Open  Face:"  and  refers  to  a  treatise 
written  before  the  Sandy  Foundation  Shaken,  for 
further  arguments  in  support  of  the  Divinity  of 
Christ.  But  I  shall  give,  in  the  sequel,  some  further 
evidences  of  his  belief. 

George  Fox,  in  a  Letter  to  the  Governor  of  Bar- 
badoes,  recorded  in  his  Journal,  vol.  2.  p.  145,  says: 
•*  We  own  and  believe  in  Jesus  Christ,  his  beloved 
and  only  begotten  Son,  in  whom  he  is  well  pleased: 
who  was  conceived  by  the  Holy  Ghost,  and  born  of 
the  Virgin  Mary;  in  whom  we  have  redemption 
through  his  blood,  even  the  forgiveness  of  sins;  who 
is  the  express  image  of  the  invisible  God,  the  first- 
born of  every  creature;  by  whom  were  all  things 
created  that  are  in  heaven  and  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  dominations,  prin- 
cipalities, or  powers:  all  things  were  created  by  him. 
And  we  own  and  believe,  that  he  was  made  a  sacri- 
fice for  sin,  who  knew  no  sin,  neither  was  guile  found 
in  his  mouth;  that  he  was  crucified  for  us  in  the  flesh, 
without  the  gates  of  Jerusalem,  and  that  he  was  bu- 
ried and  rose  again  the  third  day,  by  the  power  of 
the  Father,  for  our  justification;  that  he  ascended  up 
to  heaven,  and  now  sitteth  at  the  right  hand  of  God — 
This  Lord  Jesus  Christ,  the  heavenly  IVIan,  the  Em- 
manuel, God  with  us,  we  own  and  believe  in:  he 
whom  the  high  priests  raged  against,  and  said  he 
had  spoken  blasphemy;  whom  the  priests  and  elders 
of  the  Jews  took  counsel  together  against,  and  put 
to  death;  whom  Judas  betrayed  for  thirty  pieces; — 
after  he  was  risen  from  the  dead,  the  history  of  the 
acts  of  the  apostles  set  forth  how  the  chief  priests 
and  elders  persecuted  the  disciples  of  this  Jesus,  for 
preaching  Christ  and  his  resurrection:  this  we  say, 


10 

is  that  Lord  Jesus  Christ,  which  we  own  to  be  our 
Life  and  Salvation." 

The  Epistle  from  the  Society  already  quoted,  and 
which,  from  the  style,  appears  to  have  been  written 
by  George  Fox,  contains  almost  the  whole  body  of 
Scripture  evidence  in  support  of  the  Divinity  of 
Christ,  and  the  benefits  of  his  sufferings  and  death. 
In  this  very  large  body  of  evidences,  mostly  in  Scrip- 
ture language,  are  the  following:  "  Christ  Jesus — the 
Emmanuel,  God  with  us — whom  all  the  angels  must 
worship.  Christ  offered  himself,  through  the  eter- 
nal Spirit,  without  spot  to  God,  and  by  his  blood, 
purges  our  consciences  from  dead  works  to  serve  the 
living  God.  And  so  we  know  that  Christ,  by  one 
offering  hath  forever  perfected  them  that  are  sancti- 
fied. And  so  as  people  walk  in  the  Light,  they 
have  fellowship  one  with  another,  and  the  blood  of 
Christ  cleanseth  from  all  sin.  And  Christ,  who  his 
own  self  bare  our  sins  in  his  body  on  the  tree,  that 
we,  being  delivered  from  sin,  should  live  unto  righ- 
teousness— by  whose  stripes  you  are  healed.  And 
we,  being  justified  by  the  blood  of  Christ,  shall  be 
saved  from  wrath  through  him.  For  if,  when  we 
were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more  being  reconciled,  we 
shall  be  saved  by  his  life,''  Rom.  5.  8 — 10;  to  which 
the  following  simile  is  added:  "  So  that  it  is  not  that 
people  should  live  in  their  sins,  and  unrighteousness, 
and  ungodliness,  to  dishonour  God.  For  if  you 
should  redeem  a  man  from  Turkey  from  being  ii 
slave,  would  it  not  grieve  you  for  that  man  to  go 
into  Turkey  again  to  be  a  slave  again,  after  you  had 
paid  a  great  ransom  for  him?  So  Christ  redeeming 
people  from  sin  and  iniquity,  from  ungodliness — by 
his  blood,  and  death,  and  offering,  and  this  is  God's 
Love  to  mankind,  through  Christ  Jesus,"  [did  not 
design  that  they  should  live  in  sin.] 


11 

To  this  Epistle  is  a  P.  S.  from  which  the  follow- 
ing extract  is  taken: — 

"  And  this  is  to  clear  us  from  all  those  pamphlets 
which  are  spread  and  scattered  up  and  down  among 
people,  that  we  should  deny  the  God-head,  his  Eter- 
nal power,  or  his  offering,  or  his  Blood,  or  that  we 
should  be  bought  with  a  price.  For  it  pleased  the 
Father  that  in  him  the  fulness  of  the  God-head 
should  dwell  bo^y — and  the  Father,  and  the  Son, 
and  the  Spirit  wTOo  own.  And  so  let  all  stop  their 
mouths  that  say  that  the  Quaker's  principles  are  hid 
till  now,  for  we  have  manifested  our  principles,  both 
in  our  printed  books — and  would  that  all  people 
knew  our  inside  as  they  know  our  outside:  and  we 
do  know,  (and  also  others  know  it,)  that  we  have  an 
esteem  of  Christ's  sufferings,  and  death,  and  hlood^ 
and  the  Scriptures  of  the  prophets  and  apostles, 
more  than  any  other  people."        GEORGE  FOX, 

ELLIS  HOOKS. 
This  Ellis  Hooks  was  the  first  Clerk  of  the  Yearly 
Meeting  in  London,  and  the  Yearly  Meeting  was 
held  for  some  years  in  the  beginning,  at  his  house. 

We  hardly  can  conceive  that  this  P.  S.  could  have 
been  more  applicable  at  the  time  in  which  it  was 
written,  than  it  is  at  present.  It  still  stands  as  a  re- 
futation of  "  those  pamphlets  scattered  up  and  down 
among  people,"  representing  those  eminent  worthies 
as  denying  the  Divinity  of  Christ,  and  the  benefits  of 
his  sufferings  and  death;  and  also  detracting  from 
the  just  estimation  of  the  Scriptures. 

Robert  Barclay,  in  his  Apology,  says:  "  Hence  he 
is  fitly  called  The  Mediator  between  God  and  man; 
for  having  been  with  God  from  all  eternity,  being 
himself  God,  and  also  in  time  partaking  of  the  na- 
ture of  man,  through  him  is  the  goodness  and  love  of 
God  conveyed  to  mankind,  and  by  him  again  man  re- 
ceiveth  and  partaketh  of  these  mercies."  Prop.  2.  §  5. 


12 

'•  We  do  not  hereby  Intend  any  way  to  lessen  or 
derogate  from  the  Atonement  and  Sacrifice  of  Jesus 
Christ,  but  on  the  contrary  do  magnify  and  exalt  it. 
For  as  we  believe  all  those  things  to  have  been  cer- 
tainly transacted  which  are  recorded  in  the  Holy 
Scriptures,  concerning  the  Birth,  Life,  Miracles,  Suf- 
ferings, Resurrection,  and  Ascension,  of  Christ;  so 
we  do  also  believe  that  it  is  the  duty  of  every  one  to 
believe  it  to  whom  it  pleases  God  j^feeveal  the  same, 
and  bring  him  to  the  knowledge  of  it.  Yea,  we  be- 
lieve it  were  damnable  unbelief  not  to  believe  when 
so  declared:  but  to  resist  that  holy  Seed,  which,  as 
minded,  would  lead  and  incline  every  one  to  believe 
it,  as  it  is  offered  to  them:  though  it  revealeth  not 
to  every  one  the  outward  and  explicit  knowledge  of 
it,  nevertheless  it  always  assenteth  to  it,  iibi  decla- 
ratuVy  where  it  is  declared.  Nevertheless  we  firmly 
believe  it  was  necessary  that  Christ  should  come,  that 
by  his  death  and  sufferings  he  might  offey^  up  hiin- 
self  di  sacrifice  to  God  for  our  sins,  who  his  own  self 
bore  our  sins  in  his  own  body  on  the  tree;  so  we  be- 
lieve that  the  remission  of  sins,  which  any  partake 
of,  is  only  in  and  by  virtue  of,  that  most  satisfactory 
sacrifice,  and  no  otherwise.  For  it  is  by  the  obedi- 
ence of  that  One,  that  the  free  gift  has  come  upon  all, 
unto  Justification.  For  we  affirm  that  as  all  men  par- 
take of  the  fruit  of  Adam's  fall,  in  that  by  reason  of 
that  evil  seed,  which  through  him,  is  communicated 
unto  them,  they  are  prone  and  inclined  unto  evil, 
though  thousands  of  thousands  be  ignorant  of  Adam's 
fall,  neither  ever  knew  of  the  eating  of  the  forbidden 
fruit;  so  also  many  may  come  io  feel  the  influence  of 
this  Holy  and  Divine  Seed  and  Light,  and  be  turned 
from  evil  to  good  by  it,  though  they  know  nothing 
of  Christ's  coming  in  the  flesh,  through  whose  obe- 
dience and  sufferings  it  is  purchased  unto  them.  And 
as  we  affirm  it  is  absolutely  needful  that  those  do  be 


18 

lieve  the  history  of  Christ's  outward  appparance, 
•  "vvhom  it  pleased  God  to  bring  to  the  knowledge  of  it, 
so  we  do  freely  confess,  that  even  tha-  outward 
knowledge  is  very  comfortable  to  such  as  are  subject 
to,  and  led  by  the  inward  seed  and  lis^it.  For  not 
only  doth  the  sense  of  Christ's  love  and^sufferin^ 
tend  to  humble  them,  but  they  a?e  thereby  ?Iso 
strengthened  in  their  faith,  and  encruraged  to  fdlow 
tliat  excellent  pattern  which  he  hati  left  us,  wItO  suf- 
fered  for  us."  Prop.  5  and  6,  §  8. 

"  How  many  are  injured  by  Adam's  fall. ^at  know 
nothing  of  ever  there  being  such  a  man  irthe  world  ? 
or  of  liis  eating  the  forbidden  fruit?  V'hy  may  they 
not  then  be  saved  by  the  gift 'and  g-^ce  of  Christ  in 
them,  making  them  righteous  and^'^^b^  though  they 
know  not  distinctlv  how  that  'Vas  purchased  unto 
Ihem,  by  the  rfef/Mand  suffc^^^^^  o^  Jesus,  that  was 
rrucified  at  Jerusalem?  esj^cially  seeing  God  hath 
made  that  knowledge  si)-ply  impossible  to  them.  As 
many  men  are  killed  ^y  P^iso^  infused  into  their 
meaf,thou2;h  they  lyitherknow  what  the  poison  was, 
nor  who  infused  ^j  ^o,  also,  on  the  other  hand,  how 
many  are  cure^^^f  their  diseases  by  good  remedies, 
who  know  H^  ^^w  the  medicine  is  prepared,  what 
the  ino-refi'Si^ts  are,  nor  oftentimes  who  made  it.  T'he 
iil^e  j-j5;>' also  hold  in  spiritual  things,  as  we  shall 
jjgj.^titer  prove. '^  ib.  §  25. 

**'  Secondly.  God  manifested  his  love  towards  us,  in 
sending  his  beloved  Son,  the  Lord  Jesus  Christ  into 
the  world,  who  gave  himself  for  us,  an  offering  and 
sacrijiceio  God,  for  a  sweet  smelling  savour;  and  hav- 
ing made  peace,  through  the  blood  of  his  cross,  that 
he  might  reconcile  us  unto  himself,  and  b3^the  e/e?'- 
nal spirit,  offered  himself  without  spot  unto  God,  and 
suffered  for  our  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  unto  God." 

•*  Thirdly i  then — Forasmuch  as  all  men  who  have 


^  14 

come  it  man's  estate,  (the  man  Jesus  only  excepted,} 
have  si7i^ed,  therefore  all  have  need  of  this  Saviour, 
to  remove  the  wrath  of  God  from  them,  due  to  their 
offences,  in  this  respect  he  is  truly  said  to  have  borne 
the  iniquity  rrf  lis  aU,  in  his  body  oti  the  tree;  and 
therefore  is  th^  only  Mediator,  having  qualified  the 
wi^thof  dod  tovards  us;  so  that our/or7/2e?'5z;?-s stand 
not  in  our  \vay,hGJ.nghy  virtue  of  this  mosisatisfactory 
sacrifce,  removal  and  pardoned.  Neither  do  we 
think  trat  remission  of  sins  is  to  be  expected,  sought, 
or  obtained  J  any  other  way,  or  by  any  works  or  sa- 
crifices, whatever;  (though  as  has  been  said  former- 
ly, they  ma>  come  to  partake  of  this  remission,  that 
ore  ignorant  ol  t,he  history.)  So  then,  Christ,  by  his 
death  aiid  snffetlngs,  hath  reconciled  us  to  God, 
oven  while  we  are  ^lemies,  that  is,  he  offers  recon- 
ciliation unto  us,  we  Ye  put  in  ix  capacity  of  being 
reconciled,  God  is  williiiT-  to  forgive  us  our  iniquities, 
and  to  accept  us,  as  is  wen  expressed  by  the  apostle, 
2  Cor.  V.  19:  *^God  was  inOhrist,  reconciling  the 
world  unto  himself,  not  impu'mg  their  trespasses 
unto  them:  and  hath  put  in  us  tli.  word  of  reconci- 
liation." And  therefore  the  apos^i^  in  the  next 
verse,  entreats  thena  in  Christ's  stead  «->  be  reconcil- 
ed fo  God:  intimating  that  the  wrath  ol  God  bein<'' 
removed,  by  the  obedience  of  Christ  Jesus,  i^  is  wil- 
ling to  be  reconciled  unto  them;  and  ready  to^^j^it 
their  sins  that  are  past,  if  they  repent." 
■  ".We  consider  then,  our  redemption  in  a  two-fold 
respect  or  state,  both  which  in  their  own  nature  are 
perfect;  though  in  their  application  to  us,  the  one  is 
not,  nor  can  be,  without  the  other." 

*'  The  first  is  the  redemption  performed  and  ac- 
complished by  Christ  for  us,  in  hi*  crucified  body 
without  us,  ,  The  other  is  the  redemption  wrought 
})y  Christ  in  us:  which  no  less  properly  is  called  and 
af'counted  a  redemption,  than  the  former.    The  first 


15 

then,  is  that,  whereby  man,  as  he  stands  in  the  fall, 
is  put  in  a  capacity  of  salvation,  and  hath  conveyed 
unto  him  a  measure  of  that  power,  virtue,  spirit,  life, 
and  grace,  that  was  in  Christ  Jesus;  which  is  the 
free  gift  of  God,  is  able  to  counterbalance,  overcome, 
and  root  out,  the  evil  seed,  wherewith  we  are  natu- 
rally, as  in  the  fall,  leavened.  The  second  is  that, 
whereby  we  witness  and  know  this  pure  and  perfect 
redemption  in  ourselves,  purifying,  cleansing,  and 
redeeming  us,  from  the  power  of  corruption,  and 
bringing  us  into  unity,  favour,  and  friendship,  with 
God."  Prop.  7,  §  3. 

"  The  doctrine  of  the  incarnation,sufferings,  death 
and  7'esurrection  of  Christ,  are  necessary  every  where 
to  be  preached,  and  being  preached,  to  be  believed 
and  improved,  as  being  and  belonging  to,  the  inte- 
gral parts  of  Christianity  and  the  Christian  religion." 
lBarclai/'s  Quakerism  Con  firmed  ^sec.^^jir  op.  14.] 

Here  let  it  be  observed,  that  a  considerable  time 
previous  to  the  publication  of  Barclay's  Apology,  a 
meeting  called  the  Second  day's  Meeting,  had  been 
instituted  in  London,  for  the  examination  of  such 
works  as  related  to  the  Society,  or  its  doctrines  or 
discipline.  This  meeting  consisted  of  the  most  quali- 
fied members  of  the  Society,  and  without  whose  ap- 
probation no  such  work  could  be  published.  The 
Anarchy  of  the  Ranters,  was  written  before  the  Apo- 
logy. In  some  proceedings  had  in  relation  to  that 
former  work,  we  find  the  judgment  of  that  Meeting, 
(published  in  Barclay's  Works,  p.  250,)  signed  by 
thirty -three  Friends,  among  whom  were  John  Burn- 
yeat,  Stephen  Crisp,  Thomas  Elwood,  C.  Marshall, 
John  Osgood,  and  William  Penn.  These  facts  are 
stated  to  show  the  care  that  existed  in  the  Society, 
even  at  that  early  period,  in  relation  to  w^hatever  was 
published  to  the  world  as  the  belief  of  the  Society. 
And  as  we  cannot  suppose  those  men,  so  eminent  for 


16 

tiieir  talents  as  well  as  their  virtue,  would,  after  ex- 
amining and  revising  manuscripts  over  which  they 
liad  absolute  control,  suffer  such  to  be  published  as 
were  contradictory  to  one  another — we  must  con- 
clude that  the  true  meaning  of  those  keen,  contro- 
versial strictures  on  particular  doctrines,  which  are 
to  be  found  among  their  writings,  did  not  clash  with 
those  clear  and  unequivocal  declarations  of  Faith, 
xvhich  were  published  under  the  immediate  sanction 
of  tlie  Society,  in  its  official  capacity.  The  extracts 
which  have  been  made  from  Barclay's  Apology  and 
Iiis  other  writings,  are  of  this  description — they  are 
not  exposures  of  the  opinions  of  others,  but  declara- 
tions of  the  doctrines  of  the  Society.  They  were 
carefully  examined  by  the  Society — were  acknow- 
ledged then,  and  have  been  from  that  day  to  this,  as 
the  true  principles  of  the  Society. 

These  principles  of  the  Society,  respecting  the 
Divinity  of  Christ,  and  the  benefits  of  his  coming,  be- 
ing then  almost  universally  admitted  by  Christians, 
(for  though  different  societies  connected  certain  opi- 
nions to  these  principles,  yet  the  principles  them- 
selves, they  generally  admitted,)  it  did  not  appear  to 
be  necessary",  as  Robert  Barclay  observed  to  John 
Brown,  "  to  write  books  to  persuade  men  to  that  they 
already  professed  to  believe" — or  as  John  Richard- 
son told  George  Keith  in  a  public  meeting,  that  there 
was  "  any  necessity  frequently  to  press  a  matter,  so 
universally  believed  among  Christians." 

The  doctrine,  however,  of  the  immediate  opera- 
lion  of  the  Spirit  and  Grace  of  God  in  the  hearts  of 
men,  and  the  necessity  of  a  life  of  righteousness,  not 
being  so  generally  admitted,  it  becanle  one  of  the 
great  objects  of  their  ministry  and  writings,  to  open 
and  enforce  this  doctrine. 

But  in  order  to  prevent  misconstructions,  and  to 
avoid  losing  sight  of  one  part  of  the  doctrines  of  the 


17 

gospel,  by  particularly  pressing  another,  and  also  to 
explain  their  true  meaning  in  their  controversial 
writings,  they  still,  from  time  to  time,  adverted  to 
these  subjects,  and  made  such  declarations  of  their 
faith,  as  never  can  be  misunderstood,  without  a  de- 
termination not  to  take  their  own  declarations  as 
evidence  of  their  meaning. 

The  extracts  from  the  Apology  alone,  considering 
the  circumstances  attending  its  publication,  the  cha- 
racter in  which  it  was  held  at  the  time,  and  wliich  it 
has  maintained  ever  since,  would  be  sufficient  to  es- 
tablish the  belief  of  the  Societ)^  at  that  day,  in  all 
the  points  embraced  in  those  extracts.  But  in  order 
to  show  that  the  doctrines  of  the  Society  stand  on 
a  much  broader  ground,  I  will  present  the  reader 
with  a  few,  out  of  a  large  mass  of  corroborating  evi- 
dences, which  might  be  taken  from  the  writings  of 
our  primitive  Friends. 

William  Penn,  in  his  Christian  Quaker,  [chap.  18, 
§  2,]  says:  "  That  as  there  was  a  necessity  that  one 
should  die  for  the  people,  so,  whoever  then  or  since 
believed  in  him,  had,  and  have  a  seal  or  confirmation 
of  the  remission  of  their  sins  in  his  blood:  and  that 
blood,  sJluding  to  the  custom  of  Jewish  sacrifices, 
shall  be  an  utter  blotting  out  of  former  iniquities, 
carrying  them  into  a  land  of  forgetfulness.  This 
great  assurance  of  remission  from  wrath,  due  upon 
the  score  of  former  offences,  do  all  receive  in  the  ra- 
tifying blood  of  Christ,  who  repenting  of  sins,  be- 
lieve and  obey  the  holy  light  with  which  he  hath  en- 
lightened them." 

And  that  he  believed  the  Gentiles  were  as  deeply 
interested  in  his  appearance  as  the  Jews,  is  gathered 
from  the  following  expressions: — 

§  S.  "  He  at  once  became  both  the  author  of  a  more 
heavenly  dispensation,  and  therein  an  example  to 
all;  as  well  Jews  as  G  entiles  j  sealing  such  a  com- 
2* 


18 

mon  and  general  religion  to  both,  with  his  blood,  as 
would  forever  end  the  dififerencc,  and  slaying  the  en- 
mity, that  they  might  be  all  one  in  Christ.  Thus 
did  he  end  the  Jews'  external  services,  and  overturn 
the  Gentiles'  idolatry,  by  his  own  most  pure  and 
spiritual  offering  and  worship." 

§  5.  "  That  expression  of  his,  is  greatly  worth  our 
notice, — I  lay  down  my  life  for  the  world.  All  he 
did,  was  for  the  good  of  the  world:  and  particularly 
the  laying  down  of  his  life,  that  he  might  both  ex- 
press his  love  and  our  duty." 

§  7.  "  But  there  is  yet  a  further  benefit  that  ac- 
crueth  by  the  blood  of  Christ,  viz.  That  Christ  is  a 
propitiation  and  redemption,  to  such  as  have  faith  in 
him.  For  though  I  still  place  the  stress  of  feeling 
of  a  particular  benefit  upon  the  Light  and  Spirit 
revealed  and  witnessed  in  every  particular  person,  yet 
in  that  general  appearance  there  was  a  general  bene- 
fit justiy  to  be  attributed  to  the  blood  of  that  very 
body  of  Christ,  which  he  offered  up,  through  the 
eternal  Spirit,  to  wit,  that  it  did  propitiate.  For 
however  it  might  draw  down  stupendous  judgments 
upon  the  heads  of  those  who  were  authors  of  that 
dismal  tragedy  and  bloody  murder  of  the  Son  of  God, 
and  died  impenitent,  yet  doubtless  it  thus  far  turned 
to  very  great  account,  in  that  it  was  a  most  precious 
offering  in  the  sight  of  the  Lord,  and  drew  God's 
love  the  more  eminently  to  mankind,  at  least  such  as 
should  believe  in  his  name." 

§  9.  ^'Nor  is  this  all  the  good  the  coming  and 
sufferings  of  that  blessed  manhood  brought  into  the 
world:  for  having  been  enabled  so  effectually  to  per- 
form the  will  of  God,  living,  and  having  so  patiently 
suffered  the  will  of  wicked  men — dying;  therein  free- 
ly offering  up  his  most  innocent  life  for  the  world,  he 
certainly  obtained  exceeding  great  and  precious  gifts; 
which,  as  every  man  comes  to  believe  in  the  light 


19 

■wherewith  Christ  Jesus  hath  enlightened  him,  and  to 
be  led  by  it,  he  shall  assuredly  feel  a  particular  be- 
nefit to  himself,  accruing  from  that  general  one  pro- 
cured by  Christ,  who  so  laid  down  his  life  for  the 
world." 

In  his  "Key,"  §  8,  he  mentions  the  charge  which 
had  been  made  against  the  Quakers,  that  "  they  ex- 
pected to  be  saved  by  the  light  within  them,  and 
not  by  the  death  and  sufferings  of  Christ."  To  which 
he  replies:  "  This  is  both  unfairly  and  untruly  stated 
and  charged  upon  us.  But  the  various  sense  of  the 
word  Justification  obliges  me  here  to  distinguish  the 
use  of  it.  For  in  the  natural  and  proper  sense  it 
plainly  implies  making  men  just  that  were  unjust; 
godly  that  were  ungodly;  upright  that  were  de- 
jiraved''' — '■^  In  the  other  use  of  the  word,  which 
some  call  a  law  sense,  it  refers  to  Christ  as  a  sacri- 
fice and  propitiation  for  sin,  as  in  Romans  5.  9; 
'^  Much  more  then,  being  now  justified  by  his  blood, 
we  shall  be  saved  from  wrath  through  him."  And 
1  John  2.  *'  If  any  man  sin  we  have  an  advocate 
with  the  Father,  Jesus  Christ,  the  righteous;  and 
He  is  the  propitiation  for  our  sins;  and  not  for  our 
sins  only,  but  also  for  the  sins  of  the  whole  world." 
Which  though  a  great  truth,  and  most  firmly  be- 
lieved by  us,  yet  no  man  can  be  entitled  to  the  be- 
nefits thereof,  but  as  they  come  to  believe,  and  to 
repent  of  their  evil  ways, — wherefore  we  say  that 
whatever  Christ  then  did,  both  living  and  dying, 
was  of  great  benefit  to  the  salvation  of  all  that  have 
believed,  and  now  do,  and  that  shall  hereafter  be- 
lieve in  him  unto  justification  and  acceptance  with 
God.  But  the  way  to  come  to  that  Faith  is  to  re- 
ceive and  obey  the  manifestations  of  his  divine 
light  and  grace  in  their  consciences ;  which  leads 
Tnen  to  believe  and  value,  and  not  to  disown  or  u?i' 
dervalue  Christ  as  a  common  sacrifice  and  Media- 
torP   "  And  because  this  people  say,  That  Christ^s 


20 

ojitward  coming  and  sufferings,  profit  not  to  thdir 
salvation  that  live  in  sin,  and  rebel  against  this  Di- 
vine Light,  some  have  untruly  and  uncharitably  con- 
cluded that  they  deny  the  virtue  and  benefit  of 
Christ's  coming  and  sufferings  in  the  flesh,  as  a  sa- 
crifice for  sin.  Whereas  we  only  deny  and  oppose  a 
false  and  dangerous  application  of  them  in  and  to  a 
disobedient  state.  For  we  believe  Christ  came  not 
to  save  men  in  their  sins,  hviifroryi  their  sins. — For 
we  have  seen  a  shoal  or  sand  here,  that  we  fear  many 
thousands  have  split  upon,  which  we  desire  to 
avoid,  and  are  earnest  that  others  should  beware  of  it 
also,  viz.  That  because  Christ  died  a  sacrifice  for 
the  sins  of  the  whole  world,  by  which  he  put  man- 
kind into  a  capacity  of  salvation,  and  has  given  every 
one  a  talent  of  grace  to  work  it  out  by,  they  presume 
upon  the  sacrifice,  and  sin  on,  without  a  thorough 
repentance,  reformation,  and  conversion  to  God.'' 

*'By  all  which  it  is  eridenl  to  any  moderate  in- 
quirer, that  we  acknowledge  Christ  in  his  double  ap- 
pearance: as  in  the  flesh  of  the  seed  of  Abraham,  so 
in  the  Spirit,  as  he  is  God  over  all,  blessed  forever." 
Wherein  is  a  full  confession,  both  to  him,  as  a  bles- 
sed person,  and  as  a  divine  ]jrinciple  of  Light  and 
Life  in  the  soul — the  want  of  which  evident  and  ne- 
cessary distinction,  occasions  our  adversaries'  fre- 
quent mistakes  about  our  belief  and  application  of 
the  Scriptures  of  Truth,  concerning  Christ  in  that 
two-fold  capacity." 

And  in  his  "Primitive  Christianity  Revived," 
chap.  8,  §  1,  he  says:  "I  shall  first  speak  negatively, 
what  we  do  not  own — which  perhaps  has  given  oc- 
casion to  those  who  have  been  more  hasty  than  wise, 
to  judge  us  defective  in  our  belief  of  the  efficacy  of 
the  death  and  sufferings  of  Christ,  to  Justification. 

§  2,  "  First.  We  cannot  believe  that  Christ  is  the 
cause,  but  effect  of  God's  Loye. 


21 

^*  Secondly.  We  cannot  say  that  God  could  not 
have  taken  another  way  to  save  sinners  than  by  the 
death  and  sufferings  of  his  Son,  to  satisfy  his  justice 
— and  indeed,  we  are  at  too  great  a  distance  from 
his  infinite  Wisdom  and  Power  to  judge  of  the  liber- 
ty or  necessity  of  his  actings. 

"  Thirdly.  We  cannot  say  Jesus  Christ  was  the 
greatest  sinner  in  the  world,  (because  he  bore  our 
sins  on  his  Cross,  or  because  he  was  made  sin  for  us, 
who  knew  no  sin;)  an  expression  of  great  levity  and 
unsound,  yet  often  used  by  great  preachers  and  pro- 
fessors of  religion. 

"  Fourthly.  We  cannot  believe  that  Christ's  death 
and  suffering,  so  satisfy  God,  or  justify  men,  as  that 
they  are  thereby  accepted  of  God.  They  are  indeed 
put  in  a  state  capable  of  being  accepted  of  God,  and 
through  the  obedience  of  Faith  and  sanctification  of 
the  Spirit  are  in  a  state  of  acceptance.  For  we  can 
never  think  a  man  justified  before  God,  while  self- 
condemned,  or  that  any  man  can  be  in  Christ,  who  is 
not  a  new  creature. — Though  Christ  did  die  for  us, 
5' et  we  must,  by  the  assistance  of  his  grace,  work  out 
our  salvation  with  fear  and  trembling.  As  he  died  for 
sin,  so  we  must  die  to  sin,  or  we  cannot  be  said  to  be 
saved  by  the  death  and  sufferings  of  Christ,  or  tho- 
roughly justified  with  God.  Thus  far  negatively. 
Now,  positively  what  we  own  as  to  Justification. 

''  We  do  believe  that  Jesus  Christ  was  our  holy 
Sacrifice,  Atonement,  and  Propitiation:  that  he 
bore  our  iniquities,  and  that  by  his  stripes  we  are 
healed  of  the  wounds  Adam  gave  us  in  his  fall:  and 
that  God  is  just  to  forgive  true  penitents,  upon  the 
credit  of  that  holy  offering  Christ  made  of  himself  to 
God  for  us,  and  that  what  he  did  and  suffered,  satis- 
fied and  pleased  God.  And  that  through  the  offering 
up  of  himself  once  for  all,  through  the  eternal  Spirit, 
he  hath  forever  perfected  those,  (in  all  times.)  that 


22 

were  sanctified,  who  walked  not  after  the  flesh,  but 
after  tlie  Spirit." 

"  In  short,  Justification  consists  of  two  parts,  or 
hath  a  two-fold  consideration. — The  first  part  of 
justification  we  do  reverently  and  humbly  acknow- 
ledge, is  only  for  the  sake  of  the  death  and  sufferings 
of  Christ.  Nothing  we  can  do,  though  by  the  ope- 
ration of  the  Holy  Spirit,  being  able  to  cancel  old 
debts,  and  wipe  out  old  scores.  It  is  the  power  and 
efficacy  of  that  propitiatory  offering,  upon  faith  and 
repentance,  that  justifies  us  from  the  sins  that  are 
past:  and  it  is  the  power  of  Christ's  spirit  in  our 
hearts  that  purifies  and  makes  us  acceptable  before 
God." 

And  finally,  in  his  defence  of  a  paper  called  "  Gos- 
pel Truth,"  against  the  exceptions  of  the  Bishop  of 
Cork,  he  says  of  the  Bishop:  *'  His  second  paragraph 
allows  us  sufficiently  to  have  expressed  our  Christian 
belief  in  two  articles,  viz.  "  Justification  by  Christ, 
and  submission  to  the  civil  government:"  and  adds, 
"  I  heartily  rejoice  to  find  you  acknowledge  the  ne- 
cessity of  Christ,  as  a  propitiation,  in  order  to  the 
remission  of  sins,  and  justifying  you,  as  sinners,  from 
guilt.  It  is  the  first  time  I  have  heard  of  it  among 
you."  To  which  William  Penn  replies:  "  If  so,  it 
is  the  Bishop's  own  fault,  and  seems  to  me  next  to 
impossible:  since  before  that  paper  was  given  to  him, 
he  was  pleased  to  acknowledge  he  had  read  several 
of  our  books;  particularly  my  Rise  and  Progress  of 
the  people  called  Quakers — also  Robert  Barclay's 
Apology,  which  states  and  vindicates  our  principles 
at  large,  in  w^hich  the  two  doctrines  aforementioned 
are  very  clearly  declared  and  maintained,  notwith- 
standing he  seems  to  make  this  look  like  a  new  dis- 
covery. But  however,  I  am  pleased  that  the  Bishop 
is  so,  at  two  of  the  Gospel  Truths.  I  am  of  the  opi- 
nion if  he  had  well  considered  the  force  and  compre- 


\ 


23 

hensiveness  of  our  belief  in  Christ,  that  pleases  him 
so  well,  he  might  have  saved  himself  the  trouble  of 
what  he  has  published  to  the  world  upon  the  rest  of 
them.  For  whoever  believes  in  Christ  as  a  propi- 
tiation, in  order  to  the  remission  of  sins,  and  justifi- 
cation of  sinners  from  the  guilt  of  sin,  can  hardly 
disbelieve  any  fundamental  article  of  the  Christian 
religion:  since  every  such  person,  must  necessarily 
believe  in  God,  because  it  is  with  him  alone  man  is 
to  be  justified.  To  be  sure  he  must  believe  in  Christ, 
for  that  is  the  very  proposition.  He  must  also  be- 
lieve in  the  Holy  Ghost,  because  he  is  the  author  of 
his  convictions,  repentance,  and  belief.  He  must 
believe  Heaven  and  Hell,  Rewards  and  Punishments, 
and  consequently  the  Resurrection  of  the  just  and 
the  unjust:  for  why  should  he  be  concerned  about 
being  freed  from  the  guilt  of  sin,  if  he  were  unac- 
countable in  another  world?  So  that  acknowledging 
Christ  as  a  propitiation,  in  order  to  the  remission  of 
sin,  comprehends  the  main  doctrines  of  the  Christian 
religion:  and  as  so  many  lines  drawn  from  the  cir- 
cumference to  the  centre,  they  all  meet  and  centre 
in  Christ.  Indeed  it  is  as  the  characteristic  of  the 
Christian  religion." 

Thomas  Story,  in  a  discourse  with  a  Priest,  on  the 
subject  before  us,  speaking  of  Christ,  and  the  bene- 
fits of  his  coming,  spoke  both  of  the  Jews  and  Gen- 
tiles, to  the  former  of  whom  his  apjoearance  in  the 
flesh,  was  principally  confined:  but  to  the  latter  he 
was  promised  no  less  than  to  the  former — being 
**  proposed  as  the  object  of  faith  unto  all  nations." — 
^*  That  God,  who  is  divine  and  eternal  love,  infinite 
in  goodness  and  mercy,  is  pleased  of  his  own  nature 
and  love  to  mankind,  thus  to  send  his  Son,  the  Lord 
Jesus  Christ,  into  the  world,  who,  by  a  voluntary 
"J^ath  upon  the  tree  of  the  cross,  according  to  the 
^^^^"letermined  council  and  purpose  of  the  Father, 


24 

Jeclared  his  mercy  and  free  pardon  of  the  sins  of  the 
whole  world,  upon  terms  suiting  the  state,  reason, 
and  understanding,  of  mankind.''     Page  333. 

In  page  308,  he  relates  that  a  young  man  took 
some  exceptions  to  what  was  said  in  a  meeting  about 
infarcts.  In  explanation  of  his  views,  to  this  person, 
he  queried:  "  Dost  thou  not  believe  that  many  ages 
and  nations  of  people,  fell  under  some  disadvantages 
by  Adam's  sin,  who  never  heard  of  him  outwardly? 
He  said  yes.  Then  said  I,  why  may  not  they  through 
the  boundless  mercy  and  goodness  of  God,  manifest- 
ed by  Christ,  have  the  advantages  by  the  death  and 
works  of  Christ,  who  never  heard  of  him  outwardly? 
To  this  he  was  silent." 

Page  603  of  Story's  Journal — "  On  the  1 8th,  (being 
the  last  day  of  the  meeting,  and  our  parting  time,  the 
Lord  being  still  with  us,)  in  the  forenoon,  I  had  a 
large  open  time:  and  though  I  was  very  weak,  and  ill 
of  a  great  cold  I  had  taken — yet  the  Lord  gave  me 
strength  and  utterance,  so  that  many  things  were 
opened  to  general  satisfaction.  One  thing  happened 
somewhat  remarkable  in  it.  For  as  I  was  concerned 
to  speak  of  the  crucifixion  of  Christ,  and  mentioned 
the  large  incision  in  his  side  by  the  spear,  whence  is- 
sued blood  and  water;  which  clearly  evinced  he  was 
wounded  to  the  heart,  through  the  pericardium  which 
held  that  water:  and  this  being  for  the  sins  of  men, 
without  which  it  would  not  have  been  put  upon  him,  I 
myself  was  so  much  affected  with  it,  as  also  the  whole 
auditory,  that  I  could  not  go  on;  but  being  much  bro- 
ken, stopped  and  stood  still,  till  my  spirit  was  a  little 
unburdened  by  an  efflux  of  many  tears;  and  the  whole 
auditory  was  bowed,  and  many  surprised,  and  gene- 
rally broken  and  melted.  So  that  many  confessed  the 
Truth,  and  that  they  had  never  known  the  like.  And 
after  some  time  I  vyent  on  with  the  matter,  whir^> 
opened  so  full  as  I  believe  nothing  stood  in  th'  ^""^y* 


25 

before  all  was  ended.  As  this  was  the  l^ord's  work, 
and  his  hand  plainly  in  it,  so  to  Him  alone  be  the 
glory  and  thanks,  now  and  forever — Amen. 

In  the  early  periods  of  the  Society,  two  writers  dis- 
tinguished themselves  for  bitterness  of  enmity,  and 
imfairness  of  representation — George  Keith,  and  the 
"  Snake  in  the  Grass."  Both  of  these  charged  the 
Society,  and  William  Penn,  in  particular,  with  many 
false  doctrines,  but  none  were  more  insisted  on  than 
the  denial  of  the  Divinity  of  Christ,  and  the  benefits 
of  his  sufferings  and  death.  G.  Keith  even  called  one 
of  his  books  "  The  Deism  of  William  Penn  and  his 
brethren."  The  Snake,  was  cotemporary  with  Keith, 
and  some  supposed,  a  mere  tool  to  answer  his  purpose. 
Thomas  Elwood  undertook  a  reply  to  Keith,  and  Jo- 
seph Wyeth  to  the  Snake.  They  both  quoted  from 
W.  Penn  some  of  the  most  pointed  passages  which 
I  have  selected  in  this  collection,  which  they  gave  as 
a  fair  statement  of  the  sentiments  held  by  him  and  his 
friends.  Joseph  W^eth  says: — "I  do  here  of  set 
purpose,  declare  it  as  a  truth,  which  now  is,  and  al- 
ways has  been,  (since  we  were  a  people,)  believed 
and  declared  by  us."  "■  Yet  such  hath  been,  and  is, 
the  inveterate  malice  of  our  enemies,  that  our  writ- 
ings, (no  more  than  our  words,)  must  not  mean  what 
we  so  often  and  solemnly  have  declared  we  do  mean 
by  them;  but  what  our  adversaries  will  have  them  to 
mean,  that  so  they  may  not  seem  to  want  proofs  for 
these  their  false  and  envious  charges."  [Sivitch  for 
the  Snake,  j).  192, 199.]  And  Thomas  Elwood  says, 
in  his  repl}^  to  Keith,  [see  his  Journal,  p.  408,  &c.] 
'^  These  things,  I  say,  G.  Keith  certainly  knows  have 
been  constantly  held,  believed,  professed,  and  own- 
ed, by  William  Penn  and  his  brethren,  the  Quakers, 
in  general,  both  privately  and  publicly,  in  word  and 
wTiting.  These  things  are  so  often  testified  of  in 
our  meetings,  and  have  been  so  fully  and  plainly  ?>;- 
3  ' 


26 

serted  and  held  forth  in  our  books,  that  we  might, 
call  in  almost  as  many  witnesses  thereof,  as  have  fre- 
quented our  meetings  or  attentively  read  our  books/' 
Were  I  to  gather  up  all  the  evidences  out  of  our 
Friends'  writings,  as  T.  Elwood  observed  on  the 
same  occasion,  ''I  might  therewith  fill  a  large  vo- 
lume." I  will  however  add  one  more  testimony, 
because  it  is  not  only  clear,  but  stands  very 
much  as  an  act  of  the  Society,  and  also  embraces  the 
name  of  one  individual,  whose  character  deserves 
this  justice  to  be  done  to  it;  I  mean  George  White- 
head. I  allude  to  an  Epistle  written  in  1692,  by 
Friends  in  London,  to  Friends  in  Pennsylvania,  on 
the  occasion  of  their  troubles  with  G.  Keith:  an  ex- 
tract of  which  is  recorded  in  Gough's  History,  vol. 
3,  p.  328.  They  testify  that  the  dispensation  of  the 
gospel  "  committed  to  them,  was  a  spiritual  dispen- 
sation; in  no  wise  to  oppose,  reject  or  invalidate, 
Jesus  Christ's  outward  coming,  suffering,  death,  re- 
surrection, ascension,  and  glorified  estate  in  the  hea- 
vens; but  to  bring  men  to  partake  of  the  remission  of 
sins,  reconciliation  and  eternal  redemption,  which 
he  hath  obtained  for  us,  and  for  all  men,  for  whom 
he  died,  and  gave  himself  a  ransom,  both  for  Jews 
and  Gentiles,  Indians,  Turks,  and  Pagans,  without 
respect  of  persons  or  people.  And  Christ  is  fully 
to  be  preached  unto  them,  according  to  the  holy 
Scriptures,  by  them  whom  he  may  send  unto  them  for 
that  end;  that  as  the  benefit  of  his  sufferings  extends 
to  all,  even  to  them  that  have  not  the  Scriptures,  or 
outward  history  thereof,  they  may  be  told,  who  was 
and  is  their  chief  friend,  that  gave  himself  a  ransom 
for  them,  and  hath  enlightened  them;  yet  not  exclud- 
ed those  from  God's  mercy  or  salvation  by  Christ, 
2oho  7iever  had  7107'  7nay  have  the  ouiwdiYd  knowledge 
or  history  of  him,  if  they  sincerely  obey,  and  live  up 
•'()  ]i]<.  Ii2:ht;  for  his  lidit  and  salvation  reach  to  the 


27 

ends  of  the  earth ;  yet  still  we  that  have  tlie  holy  Scrip- 
tures; and  those  plain  outward  confirmed  testimonier^ 
concerning  our  blessed  Lord  and  Saviour  Jesus  Christ, 
both  as  to  his  coming;  in  the  flesh  and  in  the  Spirit, 
have  cause  to  be  thankful  to  God  for  the  peculiar  fa- 
vour, and  that  these  Scriptures  are  so  well  preserved 
to  posterity;  and  we  beseech  you  let  us  keep  to  the 
plainness  and  simplicity  of  Scripture  language  in  all 
discourses  about  matters  of  faith,  divinity  and  doc- 
trine; and  sincerely  believe,  own,  and  confess,  our 
blessed  Lord  and  Saviour  Jesus  Christ,  the  Son  of  the 
living  God,  in  all  his  comings,  appearances,  proper- 
ties, offices,  and  works,  'both  for  us  and  in  us." 

"  This  Epistle,"  says  Gough,  "which  is  very  long, 
concludes  with  the  excellent  counsel  of  the  apostle," 
**  If  there  be  therefoi-e  any  consolation  in  Christ;  if 
any  comfort  of  love;  if  any  fellowship  of  the  Spirit;  if 
any  bowels  and  mercies,  fulfil  ye  my  joy,  that  ye  be 
like-minded,  having  the  same  love,  being  of  one  ac- 
cord, and  one  mind;  let  nothing  be  done  through 
strife  or  vain  glory,  but  in  lowliness  of  mind,  let 
every  man  esteem  others  better  than  himself." 
Signed  by 
George  WhUekead^     Samuel  Waldenfield, 
John  Field,  Benjamin  ^iitrobus, 

Willia'in  Bingley,       John  Vavghtony 
x^lexander  Seaton,      Daniel  Monro, 
Patrick  Livingston.^^ 
Great  have  been  the  perversions  of  the  writings  of 
our  primitive  Friends,  in  relation  to  the  Scriptures. 
This  subject  afforded  the  Snake  in  the  Grass,  and  all 
the  ancient  enemies  of  the  Society,  a  copious  theme 
of  declamation.     Every  expression  of  our  Friends, 
that  could  bear  a  construction  to  suit  their  purposes, 
they  gathered  up,  and  endeavoured  to  make  them  de- 
tract from  the  estimation  in  which  the  Society  have 
always  held  those  sacred  writings.     Some  expres- 


28 

sions  of  George  Whitehead  were  thought  particular- 
ly to  answer  this  purpose  :  in  which  he  said — "  That 
which  was  spoken  from  the  Spirit  of  Truth  in  any,  is 
of  as  much  authority  as  the  Scriptures,  or  chapters 
are,  or  even  more."  These  expressions,  though  not 
the  whole  sentence,  were  taken  up  by  the  Snake, 
and  represented  as  meaning,  that  the  writings,  ser- 
mons, &.C.  of  our  Friends,  were  of  as  much  authority, 
or  even  more  than  the  Scriptures.  Joseph  Wyeth 
denies  this  construction;  asserts  that  G.  Whitehead 
jnade  a  direct  application  of  his  remark  to  the  Phari- 
-oes'  reading  of  the  letter,  and  he  illustrates  it  by 
"our  Saviour's  denying  the  Sadduces,  when  they 
spoke  and  repeated  the  Law,  (Matt.  xxii.  24,)  and 
thus  also  he  denied  the  devil,  (Matt.  iv.  6,)  when  the 
devil  repeated  the  prophecy  of  the  Psalmist:  and 
ihus  also  he  denied  the  Pharisees,  of  which  there  are 
divers  instances."  {^Switch,  p.  171.]  Thus  it  appears 
from  the  evidence  of  a  writer,  living  at  the  time  in 
which  these  things  were  written,  that  the  meaning  of 
G.  W^hitehead  in  w^hat  he  says,  that  was  construed  dis- 
paragingly of  the  Scriptures,  or  chapters,  related  to 
the  use  of  Scripture  language  in  a  sense  which  was 
jiot  intended — adduced  under  an  evil  influence,  and 
for  a  wrong  purpose. 

The  sentiments  of  the  Society  in  relation  to  the 
Scriptures,  have  been  so  well  understood — the 
daily  perusal  of  them  so  often  recommended  by  the 
Society  in  its  collective  capacity,  and  even  incorpo- 
rated into  the  Disciplines  of  the  different  Yearly 
Meetings,  that  I  need  not  take  many  extracts  at  the 
present.  I  shall  therefore  content  myself  with  a  few: 
one  from  Francis  HowgllPs  Works,  which  are  very 
scarce  at  the  present  day:  and  the  others  from  the 
writings  of  Robert  Barclay,  which  have  always  been 
regarded  as  fair  statements  of  our  Doctrines,  and 
therefore  are  good  evidence,  in  questions  a?  to  what 
the  Society  believes  on  particular  poiiit"!^. 


29 

"  It  is  not  my  intention  to  vindicate  other  men's 
quarrels,  which  is  no  part  of  my  faith ;  notwithstand- 
ing I  should  be  sorry  but  that  every  thing  had  its 
true  weight  and  measure,  and  shall  not  in  the  least 
detract  from  the  price,  value,  and  true  worth  of  the 
words  of  truth,  to  wit,  the  Scriptures  of  Truth,  which 
w^ere  spoken  forth  by  the  Spirit  of  Truth  and  by  the 
Holy  Ghost,  as  it  gave  utterance;  but  as  men  erring 
in  their  judgments,  run  sometimes  to  the  right  hand, 
and  sometimes  to  the  left  hand,  and  walk  not  in  a 
straight  path;  some  men  are  sitting  them  up  above 
that  which  they  were  intended  for,  and  placing  them 
in  the  stead  of  God,  Christ,  and  the  Spirit;  and  others 
are  too  much  debasing  them  and  dis-esteeming  them, 
as  that  they  would  set  up  the  judgment  of  variable 
and  changeable  men,  who  hold  and  teach  things  in 
contradiction  to  the  Scriptures,  and  repugnant  to  the 
mind  of  the  Spirit  in  them  that  spoke  them  forth. 

"  But  first  of  all,  I  say  not  against  thee  in  this 
thing,  that  the  sole  or  whole  Scriptures  are  not  suffi- 
cient of  themselves  to  teach  true  faith,  and  give  the 
knowledge  of  God  without  the  Spirit:  for  many  have 
got  the  words,  and  yet  have  not  received  the  Spirit, 
nor  the  power  which  the  Scriptures  declare  of,  such 
w^rangle  and  contend  with  the  words,  and  oppose 
the  Life  and  the  Power;  the  Jews  had  the  Scriptures, 
and  knew  by  them  where  Christ  should  be  born,  and 
knew  by  them  what  his  works  should  be  w^hen  he 
was  manifest,  and  yet  rejected  him,  unto  whom  all 
the  prophets  bore  witness,  from  Moses  to  Samuel, 
and  from  him  to  John;  and  they  were  never  intended 
by  God,  as  to  be  set  up  as  judge  and  guide,  to  wit, 
the  words  without  the  Power  and  Spirit  of  God;  yet 
notwithstandins:,  though  I  cannot  set  them  up  in  the 
place  of  God,  Christ,  and  the  Holy  Spirit,  nor  con- 
tend ignorantly,  as  some  have  done,  that  they  are 
the  author  of  true  faith,  and  that  they  are  the  Eternal 


80 

Word  of  God,  which  the  world  was  made  by,  that 
they  are  the  Light  and  the  Way,  the  truth  and  the 
Life,  and  that  they  are  the  decider  of  all  controver- 
sies, and  sole  and  absolute,  and  only  judge  of  all  mat- 
ters of  faith,  and  of  all  matters  that  ever  have  been, 
or  ever  shall  be  in  controversy  to  the  end  of  the  world, 
without  the  Spirit  of  God;  neither  am  I  of  that  igno- 
rant mind,  as  some  are,  that  the  letter  and  the  Spirit 
are  inseparable,  as  that  whosoever  hath  the  Scripture 
must  needs  have  the  Spirit,  or  whosoever  hath  the 
Scripture  must  needs  be  infallible  without  the  Spirit; 
all  that  are  of  the  aforesaid  judgment  are  but  wrang- 
lers for  the  most  part  about  words,  and  contenders 
against  the  power  of  God  and  Godliness,  and  bring 
tlie  words  to  oppose  the  Life,  and  them  that  have  the 
Spirit,  and  walk  in  it;  for  a  natural  man  may  read 
the  Scriptures,  and  yet  not  perceive  the  things  of 
God,  neither  perceive  the  mind  of  the  Spirit,  but 
wrest  to  their  own  destruction,  as  Peter  saith,  be- 
cause they  are  unlearned  and  untaught,  (by  the  Spi- 
rit's teaching,)  though  otherwise  learned  enough  in 
languages,  tongues,  and  speeches. 

**  Secondly.  Yet  I  cannot  detract  from  them, 
neither  undervalue  them,  or  dis-esteem  them  as  un- 
certain, or  of  no  use,  or  of  little  use;  but  whatever 
themselves  declare  themselves  to  be,  that  I  own  them 
to  be,  to  wit,  the  words  of  God,  the  words  of  Christ, 
the  words  of  the  Holy  Prophets,  and  Patriarchs,  and 
Apostles,  who  were  endued  with  the  Holy  Ghost,  and 
spake  forth  the  Scripture  as  they  were  moved  there- 
by, in  several  ages,  of  several  things,  and  unto  seve- 
ral states  and  conditions,  as  they  were  led  thereto 
by  the  Holy  Spirit;  and  they  are  a  certain  declara- 
tion of  things  that  were  done,  and  believed  and  prac- 
tised by  the  Jews  under  the  first  covenant,  and  by 
the  apostles  and  primitive  Christians  in  the  new  cove- 
nant, and  contain  many  precious  and  holy  precepts 


31 

and  commands,  doctrines,  examples,  exhortations, 
admonitions,  reproofs,  and  instructions,  and  are  as 
lively  examples  and  holy  patterns  for  all  the  saints 
in  light  to  follow,  by  which  we  are  given  to  under- 
stand what  faith,  what  hope,  what  patience,  what 
love,  what  mercy,  what  long-sufferings,  what  conso- 
lation, what  virtue  and  what  inheritance  the  saints 
in  light  were  made  partakers  of,  tlu^ough  faith  in 
Christ  Jesus;  likewise,  what  doctrines  were  held 
forth,  and  what  practice  they  used  in  tlie  primitive 
times,  when  they  walked  in  the  order  of  the  Gospel, 
and  had  fellowship  with  God  the  Father  and  the  Son, 
and  one  with  another  in  the  light  of  the  Gospel,  which 
is  the  Power  of  God,  through  which  they  witnessed 
salvation  and  remission  of  sins,  and  published  it  unto 
others  that  they  might  believe. 

"  Thirdly.  The  Scriptures  testify  of  Christ,  and 
were  written,  that  they  might  be  believed,  and  re- 
ceived, and  read,  that  thereby  every  one  that  believ- 
ed might  be  made  wise  to  salvation,  through  faith 
in  Christ  Jesus,  2  Tim.  3.  and  instructed  in  righte- 
ousness, that  the  man  of  God  may  be  perfect,  tho- 
roughly furnished  with  all  good  works;  and  whoso- 
ever doth  teach  any  doctrines  contrary  unto  the  holy 
men  of  God,  who  spake  as  they  were  moved  by  the 
Spirit  of  God,  which  dwelt  in  them;  the  Scriptures 
are  witnesses  against  such,  that  they  have  not  the 
Spirit  of  God,  but  are  led  by  another  spirit,  which 
brings  forth  contrary  doctrine,  and  another  faith  than 
was  once  delivered  among  the  saints;  and  whosoever 
brings  in,  sets  up  other  precepts,  constitutions,  or- 
ders, and  practices  in  point  of  worship,  in  opposition 
and  contrary  unto  those  practices  which  w^ere  held 
forth  in  the  primitive  times,  and  would  set  up  other 
traditions  than  the  apostles  delivered  cither  by  word 
or  writing,  such  are  manifest  to  have  the  spirit  of 
f^rror,  and  are  innovators  and  bringers  in  of  other 


32 

things,  as  necessary  in  point  of  worship  among  Chris- 
tians, which  the  apostles  and  ministers  of  Christ  did 
not  see  necessary  then,  and  yet  they  wanted  no  part 
of  the  counsel  of  God:  for  Paul  said,  he  had  declar- 
ed the  whole  counsel  of  God;  and  furthermore  they 
said,  we  have  the  mind  of  Christ,  and  Christ's  mind 
is  not  variable. 

"  Fourthfi/.  Though  divers  of  the  writings  of  the 
prophets  and  apostles  be  lost,  doubtless,  as  is  evident 
by  divers  places  of  Scripture,  yet  blessed  be  God  that 
there  are  those  preserved  which  do  hear  witness  of 
the  one  thing  absolutely  necessary  unto  salvation, 
and  of  the  ministrations  that  were  appointed  of  the 
Lord  for  the  Church  of  God  to  observe,  both  in  the 
first  and  second  covenants;  so  that  Christians  of  this 
last  age  are  not  left  without  example  and  precedent, 
which  all  ought  to  have  an  eye  unto,  and  a  diligent 
regard;  and  though  there  be  divers  copies  of  that 
which  is  called  the  original  tongue,  and  divers  trans- 
lations, yet  he  unto  whom  the  Spirit  of  God  is  given, 
and  waiteth  in  the  measure  of  Christ's  Light,  shall 
receive  it,  doth  see  and  shall  see  the  mind  and  will 
of  God  in  every  age,  and  the  mind  and  intent  of  the 
Spirit  in  them  that  spoke  forth  the  Scripture,  and 
can  receive  the  matter  therein  contained,  as  though 
they  had  heard  them  speak  that  spoke  it  at  the  first ;  and 
though  the  translators  were  men,  yet  I  have  such  an 
honourable  esteem  of  their  labour,  that  I  believe  they 
have  not  varied  wittingly  and  willingly  from  the  best 
copies  that  were  extant  in  their  age,  neither  that  they 
were  altogether  void  of  the  Spirit  of  God  in  such  a 
good  work,  which  conduced  to  the  benefit  of  man- 
kind, but  were  assisted  by  it  for  so  good  a  Work;  and 
there  be  many  figures  and  tropes,  improprieties  of 
speech,  mysteries  and  difficulties,  yet  all  these  come 
to  be  made  easy  and  plain  to  them  that  are  witnesses 
of  the  same  Spirit  that  gave  them  forth:  and  though 


SB 

there  be  diversity  of  judgments  and  professions  of 
religion,  one  clashing  against  another,  thwarting  and 
contradicting  another,  and  all  will  seem  to  bring  the 
Scripture  for  their  proof,  which  yet  cannot  maintain 
and  prove  every  thing  good,  especially  when  their 
doctrines  contradict  one  another;  this  is  granted,  it 
is  only  their  private  interpretation,  and  not  the  Scrip- 
ture; and  for  want  of  that  spirit  that  gave  it  forth, 
for  that  alone  gives  the  true  understanding  of  it;  and 
they  that  are  without  this  are  like  to  kill  one  another 
about  words,  and  names,  sounds,  title  and  iotas,  but 
still  want  the  Key  that  opens,  and  gives  an  entrance 
into  the  knowledge  of  the  things  of  God,  which  alone 
is  the  Spirit  of  God,  that  gave  forth  the  Scriptures." 
[F.  HowgiWs  Works,  p.  635,  &c.] 

*^  We  then  trust  to  and  confide  in  this  Spirit,  be- 
cause we  know  and  certainly  believe,  that  it  can 
only  lead  us  aright,  and  never  mislead  us:  and  from 
this  certain  confidence  it  is  that  we  affirm,  that  no 
revelation  coming  from  it  can  ever  contradict  the 
Scriptures'  testimony  nor  right  reason/'  [Barclay^  s 
.7poIog7j,  Prop.  2,  §  15.] 

"From  these  revelations  of  the  Spirit  of  God  to 
the  saints  have  proceeded  the  Scriptures  of  Truth y 
which  contain, 

I.  A  faithful  historical  account  of  the  actings  of 
God's  people  in  divers  ages;  with  many  singular  and 
remarkable  Providences  attending  them. 

II.  A  prophetical  account  of  several  things,  where- 
of some  are  already  past,  and  some  yet  to  come. 

III.  A  full  and  ample  account  of  all  the  chief  prin- 
ciples of  the  doctrine  of  Christ,  held  forth  in  divers 
precious  declarations,  exhortations  and  sentences, 
which  by  the  moving  of  God's  Spirit  were  at  several 
times  and  upon  sundry  occasions  spoken  and  written 
unto  some  Churches  and  their  pastors. 

Nevertheless,  because  they  are  only  a  declaration 


34 

01  the  iountain,  and  not  the  fountain  itself,  therefore 
they  are  not  to  be  esteemed  the  principal  ground  of 
all  truth  and  knowledge,  nor  yet  the  adequate  pri- 
mctry  rule  of  faith  and  manners:  yet  because  they 
give  a  true  and  faithful  testimony  of  the  first  founda- 
tion, they  are  and  may  be  esteemed  Ti  secondary  rule, 
subordinate  to  the  Spirit,  from  which  they  have  all 
their  excellency  and  certainty.  For  as  by  the  inward 
testimony  of  the  Spirit  we  do  alone  truly  know  them, 
so  they  testify,  that  the  Spirit  is  that  guide,  by  which 
the  saints  are  led  into  all  truth;  therefore,  according 
to  the  Scriptures,  the  Spirit  is  the  first  and  principal 
leader.  Seeing  then  that  we  do  therefore  receive 
and  believe  the  Scriptures  because  they  proceeded 
from  the  Spirit,  for  the  very  same  reason  is  the  Spirit 
more  originally  and  principally  the  rule,  according 
to  that  received  maxim  in  the  schools:  Propter  quod 
unumquodque  est  tale,  illud  ipsum  magis  est  tale: 
That  for  which  a  thing  is  such,  that  thing  itself  is 
more  such.^'  [lb. —  Thesis  to  Prop.  3.] 

"  Though  then  we  do  acknowledge  the  Scriptures 
to  be  very  heavenly  and  divine  writings,  the  use  of 
them  to  be  very  comfortable  and  necessary  to  the 
Church  of  Christ,  and  that  we  also  admire  and  give 
praises  to  the  Lord,  for  his  wonderful  providence  in 
preserving  these  writings  so  pure  and  uncorrupted 
as  we  have  them,  through  so  long  a  night  of  apostacy, 
to  be  a  testimony  of  his  truth  against  the  wickedness 
and  abominations  even  of  those  whom  he  made  in- 
strumental in  preserving  them,  so  that  they  have 
kept  them  to  be  a  witness  against  themselves;  yet 
we  may  not  call  them  the  principal  fountain  of  all 
truth  and  knowledge,  nor  yet  the^?'^^  adequate  rule 
of  faith  and  manners;  because  the  principal  fountain 
of  truth  must  be  the  Truth  itself;  i.  e.  that  whose  cer- 
taintv  and  authority  depends  not  on  another." 

lib.  Prop.  3,  §  2.] 


85 

••  Secondly,  God  hath  seen  meet  that  herein  we 
should,  as  in  a  looking-glass,  see  the  conditions  and 
experiences  of  the  saints  of  old;  that  finding  our  ex- 
perience answer  to  theirs,  we  might  thereby  be  the 
more  confirmed  and  comforted,  and  our  hope  of  ob- 
taining the  same  end  strengthened;  that  observing 
the  providences  attending  them,  seeing  the  snares 
they  were  liable  to,  and  beholding  their  deliverances, 
we  may  thereby  be  made  wise  unto  salvation,  and 
seasonably  reproved  and  instructed  in  righteous- 
ness."  \^Ib.  prop.  3,  §  5.] 

"  In  this  respect  above  mentioned  then  we  have 
sliown,  what  service  and  use  the  Holy  Scriptures,  as 
managed  in  and  by  the  Spirit,  are  of  to  the  church  of 
Go(];  wherefore  we  do  account  them  a  secondary 
rule.  Moreover,  because  they  are  commotily  ac- 
knowledged by  all  to  have  been  written  by  the  dic- 
tates of  the  Holy  Spirit,  and  that  the  errors  which 
may  be  supposed  by  the  injury  of  time  to  have 
slipt  in,  are  not  such  but  that  there  is  a  sufficient 
clear  testimony  left  to  all  the  essentials  of  the  Chris- 
tian faith;  we  do  look  upon  them  as  the  only  fit  out- 
ward judge  of  controversies  among  Christians;  and 
that  whatsoever  doctrine  is  contrary  unto  their  testi- 
mony, may  therefore  justly  be  rejected  as  false.  And 
for  our  parts,  we  are  very  willing  that  all  our  doc- 
trines and  practices  be  tried  by  them;  which  we 
never  refused,  nor  ever  shall,  in  all  controversies 
with  our  adversaries,  as  the  judge  and  test.  We  shall 
also  be  very  willing  to  admit  it  as  a  positive  certain 
maxim.  That  ivhatsoever  any  do,])retending  to  the 
Spirit,  ichich  is  contrary  to  the  Scriptures,  be  ac- 
counted and  reckoned  a  delusion  of  the  devil.  For 
as  we  never  lay  claim  to  the  Spirit's  leadings,  that 
we  may  cover  ourselves  in  any  thing  that  is  evil;  so 
we  know,  that  as  every  evil  contradicts  the  Scrip- 
tures, so  it  doth  also  the  Spirit  in  the  first  place,  from 


36 

which  the  Scriptures  came,  and  whose  motions  can 
never  contradict  one  another,  though  they  may  ap- 
pear sometimes  to  be  contradictory  to  the  blind  eye 
of  the  natural  man,  as  Paul  and  James  seem  to  con- 
tradict one  another. '^  [lb.  §  6.] 

^^  The  last,  and  that  which  at  first  view  seems  to 
be  the  greatest  objection,  is  this: — 

If  the  Scripture  be  not  the  adequate,  principal,  and 
only  rule,  then  it  would  follow  that  the  Scripture  is 
not  complete,  nor  the  canon  filled;  that  if  men  be 
now  immediately  led  and  ruled  by  the  Spirit,  they 
may  add  new  Scriptures  of  equal  authority  with  the 
old;  whereas,  every  one  that  adds  is  cursed:  yea  what 
assurance  have  we,  but  at  this  rate  every  one  may 
bring  in  a  new  gospel  according  to  his  fancy?  • 

The  dangerous  consequences  insinuated  in  this 
objection,  were  fully  answered  in  the  latter  part  of 
the  last  proposition,  in  what  was  said  a  little  before, 
offering  freely  to  disclaim  all  pretended  revelations 
contrary  to  the  Scriptures. 

But  if  it  be  urged, — That  it  is  not  enough  to  deny 
these  consequences,  if  they  naturally  follow  from 
your  doctrine  of  immediate  revelation,  and  denying 
the  Scripture  to  be  the  only  rule; — 

I  answer: — We  have  proved  both  these  doctrines 
to  be  true  and  necessary,  according  to  the  Scriptures 
themselves;  and  therefore  to  fasten  evil  consequences 
upon  them,  which  we  make  appear  do  not  follow,  is 
not  to  accuse  us,  but  Christ  and  his  apostles  who 
preached  them. 

But  secondly.  We  have  shut  the  door  upon  all 
such  doctrine  in  this  very  position;  affirming.  That 
the  Scriptures  give  a  full  and  ample  testimony  to  all 
the  principal  doctrines  of  the  Christian  faith.  For 
we  do  firmly  believe  that  there  is  no  other  gospel  or 
doctrine  to  be  preached,  but  that  which  was  deliver- 
ed by  the  apostles;  and  do  freely  subscribe  to  thai 


87 

saying,  Let  him  that  preacheth  any  other  gospel,  than 
that  which  hath  been  already  preached  by  the  apos- 
tles, and  according  to  the  Scriptures,  be  accursed. 

So  we  distinguish  ])etwixt  a  revelation  of  a  new 
gospel  and  new  docfrines,  and  a  new  revelation  ol" 
the  good  old  gospel  ^nd  doctrines  ;  the  last  we  plead 
for,  but  the  first  wc  utterly  deny.  For  wc  firmly  be- 
lieve, That  no  other  foundation  can  any  man  lay. 
than  that  which  is  laid  already.  But  that  this  reve- 
lation is  necessary  we  have  already  proved;  and  thi*^ 
distinction  doth  sufficiently  guard  us  against  the  ha- 
zard insinuated  in  the  objection."  \^Ih.  Prop.  3,  §  9.] 

In  a  dispute  between  Robert  Barclay  and  George 
Keith,  on  one  part,  and  some  students  of  Aberdeen 
on  the  other,  the  following  argument  was  advanced 
b}^  a  Student: 

Student.  "  That  which  may  beguile  a  man  is  fal- 
lacious: But 

According  to  the  Quakers,  the  Scriptures  m.ay  be- 
guile a  man,  without  the  indwelling  of  the  Spi- 
rit: Therefore, 

According  to  the  Quakers,  the  Scriptures  are  fal 
lacious. 

R.  B.  I  deny  thy  second  Proposition:  for  the  Scrip- 
tures cannot  beguile  any  man,  although  men  may  oi 
have  beguiled  themselves  by  a  wrong  use  of  it. 

Student.  Take  notice  people,  the  Quakers  say,  the- 
Scriptures  cannot  beguile  you. 

R.  B.  Speak  louder  yet ;  for  we  do  and  have  con 
stantly  affirmed  it:  and  we  hope,  it  will  help  to  clear 
us  of  those  misrepresentations,  as  if  we  despised  oi 
spake  evil  of  the  Scriptures.''    \_Barclay^ s   Works, 
p.  576,  577.] 

The  sentiments  of  many  professors  at  the  time  of 
the  rise  of  our  Society,  (and  no  doubt  at  the  present 
dav,)  were  very  objectionable,   in  relation  to  the 
4 


88 

Atonement,  or  Redemption  by  Christ,  and  many 
other  articles  of  faith.  It  was  asserted  then  in  some 
of  the  controversies  in  which  our  friends  were  en- 
gaged, that  our  Lord  Jesus  Christ  suffered  injinitc 
icrath — eternal  death — was  the  greatest  sinner  in 
the  world,  (from  imputation) — that  his  sufferings 
and  death  so  paid  the  debt  for  all  mankind,  that  be- 
lieving in  him,  they  were  justified  by  his  blood, 
though  in  the  daily  practice  of  sin  during  life — tliat 
a  freedom  from  sin  in  this  life,  was  absolutely  im- 
possible— and  that  a  belief  in  the  operations  of  the 
Spirit  of  Truth  in  the  heart,  was  an  extravagant  and 
dangerous  doctrine.  Against  these  ideas  our  primi- 
tive Friends  earnestly  laboured.  The  teaching  and 
operations  of  the  Spirit  of  Christ  in  the  hearts  of 
men,  cleansing  them  from  sin — regulating  their 
thoughts,  words,  and  actions — teaching  that  denying 
ungodliness  and  the  world's  lusts,  we  "should  live  so- 
berly, righteously,  and  godly,  in  this  present  world — 
this  teaching,  sanctifying  principle,  was  the  leading 
doctrine  of  the  Society — on  this  they  insisted — be- 
cause it  immediately  applied  a  remedy  to  all  the  mo- 
ral evils  to  which  we  are  exposed — while  they  con- 
ceived the  opposite  doctrine  of  the  atonement,  had  a 
tendency  to  perpetuate  sin — and  thus  at  once  both 
to  injure  man,  and  dishonour  God. 

To  draw  conclusions  either  then  or  now,  that  they 
denied  the  benefits  of  his  sufferings  and  death,  be- 
cause they  insisted  on  the  necessity  of  improving 
the  benefits  which  were  purchased  for  us,  by  those 
very  means,  must  be  considered  by  the  candid,  as  a 
perversion  of  their  meaning.  They  taught,  and  ive 
have  believed,  that  according  to  the  inscrutable 
counsels  of  Infinite  Wisdom — through  the  coming, 
suffering,  death,  resurrection,  ascension,  and  media- 
tion, of  Jesus  Christ,  the  whole  human  race  are  put 
in  a  capacity  of  obtaining  sah^ation — the  free  gift  has 


39 

come  upon  all  men — which  free  gift  so  come  upon 
all — is  a  powerful  redeeming  Principle — the  Grace 
of  God  that  brings  salvation.  This  free  gift — Light — 
Redeeming  principle — by  whatever  name  it  may  be 
called,  being  the  remedy  by  which  we  may  be  rais- 
ed out  of  the  fallen  nature,  was  procured  for  us,  by 
what  Christ  has  done  and  suffered  for  us.  For  however 
we  must  co-operate  with  the  divine  principle,  in  the 
great  work  of  sanctification,  yet  in  obtaining  this  re- 
medy, it  is  clear  we  could  have  no  co-operation.  To 
be  thus  disenthralled — set  at  liberty  to  rise  again  in- 
to the  Divine  Image — may  properly  be  called  a  Re- 
demption— like  opening  the  prison  doors,  and  paying 
the  price  for  the  ransom  of  the  slave.  This,  Robert 
Barclay,  and  others  of  our  primitive  Friends,  called 
the  first  part  of  redemption  or  justification.  But  it 
must  be  evident  it  would  not  be  proper  for  the  pri- 
soner or  captive  to  rest  satisfied  with  this  part  of  re- 
demption alone.  Something  remains  for  him  to  do. 
He  must  improve  the  privilege  thus  bestowed  upon 
him.  Though  the  prison  doors  be  set  open  before 
him,  he  may  still  drag  out  his  days  in  the  dungeon — 
though  the  ransom  be  paid  for  his  emancipation,  and 
liberty  be  thus  within  his  reach,  he  may  still  remain 
in  the  house  of  bondage,  and  realize  no  advantages 
from  all  that  had  been  done  for  him.  From  views  of 
this  description,  our  Friends  were  earnestly  concern- 
ed to  stir  up  the  minds  of  their  fellow  men  to  the 
necessity  of  embracing  and  improving  the  great  and 
glorious  privileges  which  had  been  procured  for 
them,  through  Jesus  Christ.  But  they  never  design- 
ed to  detract  from  the  character  of  our  divine  bene- 
factor. For  how  ungrateful  must  it  be  in  the  captive 
exile,  set  at  liberty  to  return — redeemed  from  bon- 
dage "  not  with  corruptible  things  as  silver  and  gold, 
but  with  the  precious  blood  of  Christ,  as  of  a  lamb 
without  blemish,'^  (alluding  to  the  ancient  sacrifices,) 


40 

fo  deny  the  benefits  of  that  interposing  friend — that 
Redeeming  love  !  This  ingratitude  never  was  justly 
chargeable  to  our  primitive  friends — it  never  can 
lind  place  in  the  minds  of  true  Christians.  The  feel- 
ings of  these,  in  unison  with  the  language  of  the  re- 
deemed in  heaven,  will  still  arise  in  humble  acknow- 
ledgment and  reverent  adoration — "  Thou  wast  slain, 
and  hast  redeemed  us  to  God  by  thy  blood,"  &c. 

Having  thus  brought  a  few  extracts  together,  from 
various  writers  among  the  leading  members  of  the 
Society,  to  show  what  their  principles  were  in  the 
beginning,  I  may  take  the  liberty  from  the  interest 
which  I  feel  in  those  gospel  truths  they  maintained, 
and  for  which  they  suffered,  to  add  some  additional 
observations  on  the  same  subjects. 

The  extent  of  Divine  mercy,  and  the  means  of  re- 
demption through  Jesus  Christ,  is  a  subject  of  infi- 
nite importance  to  everj^  rational  soul.  If  the  means 
of  salvation  are  not  within  the  reach  of  all,  how 
miserable — how  deeply  to  be  lamented  must  be  the 
condition  of  those  to  whom  it  is  not  possible !  And 
if  the  belief  of  such  an  exclusion  from  heaven — from 
happiness — from  the  participation  in  the  mercies  of 
God,  may  be  brought  to  operate  on  the  mind  of  each 
individual,  how  powerfully  must  such  reflections 
tend  to  destroy  our  hopes,  and  deprive  us  of  all  those 
animating  feelings  of  gratitude  and  love  to  God, 
which  make  up  our  happiness  here  !  "  We  love  him, 
[said  the  apostle,]  because  he  first  loved  us."  When- 
ever, therefore,  his  love  to  its  becomes  doubtful,  our 
love  to  him  is  cut  up  at  the  very  root.  Gratitude 
to  him,  lies  at  the  foundation  of  obedience,  hope, 
and  faith,  in  him.  Take  from  us  the  belief  of  his 
having  made  salvation  possible  to  us — gratitude  can 
have  no  existence  in  our  minds — hope  perishes  for- 
ever— s.nd  faith,  where  is  it?  Thus  a  belief  in  the 
goodness  of  God,  stands  next  to  the  belief  in  his  ex- 


41 

istence — so  the  apostle  has  given  us  to  understand, 
in  the  simple  declaration — "  He  that  cometh  to  God 
must  helieve  that  he  is^  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him."   Heb.  11.  6. 

And  as  redemption  is  only  to  be  obtained  by  Jesus 
Christ,  we  are  led  to  the  important  consideration  of 
the  extent  of  the  benefits  derived  to  mankind,  from 
Him.  It  must  be  admitted  that  the  prophecy  of  Joel 
related  to  the  gospel  dispensation.     If  the  prophecy 
itself  were  not  sufficient  evidence  in  the  case,  the 
testimony  of  the  apostle  Peter  would  be  conclusive: 
"  And  it  shall  come  to  pass  in  the  last  days,  saith  God, 
I  will  pour  out  of  my  Spirit  upon  all  flesh."  To  the 
fulfilment  of  this  prophecy,  the  apostle  Peter  bore  a 
very  striking  testimony,  when  the  Holy  Spirit  was 
"  shed  forth,"  after  the  ascension  of  our  Lord  Jesus 
Christ.  In  explaining  the  fulfilment  of  this  prophecy, 
the  apostle  brings  into  view  the  death  of  our  Saviour, 
according  to  the  Divine  purpose — his  resurrection, 
and  the   impossibility  of  its   being  otherwise — his 
ascension  and  exaltation  through  the  prevalence  of 
Divine  Power,  and  the  shedding  forth  of  the  Divine 
Influence,  in  connexion  with  the  preceding  events, 
of  the  death,  resurrection,  and  ascension  of  our  bles- 
sed Lord.  The  intimate  relation  which  these  events 
had  to  each  other,  as  related  by  the  apostle,  is  very 
clearly  corroborated  by  our  Lord  himself,  in  that  me- 
morable discourse  with  his  disciples:  "Nevertheless 
I  tell  you  the  truth;  it  is  expedient  for  you  that  I  go 
away;  for  if  I  go  not  away  the  Comforter  will  not 
come  unto  you;  but  if  I  depart  I  will  send  him  unto 
you.  And  when  he  is  come,  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judgment."  John 
16.  7,  8.  Here  the  coming  of  the  Holy  Spirit,  which 
brings  convictions  for  sin,  and  gives  a  true  sense  of 
righteousness  and  judgment,  was  evidently  made 
to  be  dependent  on  the  death  of  Christ,  as  on  a 
4* 


42 

means,  without  which  the  end  could  not  he  obtain- 
ed. We  may  well  say  that  the  respective  events  enu- 
merated by  the  apostle  Peter,  was  each  dependent  on 
its  preceding  event.  For  without  the  Divine  coun- 
sel, our  Lord  could  not  have  been  delivered  to  be 
crucified. — This  is  evident  from  many  passages  of 
Scripture.  Our  Lord  said  to  Pilate,  Thou  couldst 
have  no  power  at  all  against  me,  except  it  were  given 
thee  from  above.  And  to  Peter  lie  said,  Thinkest 
thou  that  I  cannot  now  pray  to  my  Father,  and  he 
shall  presently  give  mc  more  than  twelve  legions  of 
angels?  but  how  then  shall  the  Scriptures  be  fulfill- 
ed, that  thus  it  must  be?  And  again.  For  this  cause 
came  I  unto  this  hour — and  again,  I  lay  down  my 
life  for  the  sheep;  I  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again:  No  man  taketh  it  from 
me,  but  I  lay  it  down  of  myself — this  commandment 
liave  I  received  of  my  Father — and  again.  No  man 
laid  hands  upon  him,  because  his  hour  was  not  yet 
come:  and  the  church,  when  under  Divine  Influence, 
lifting  up  their  voice  with  one  accord,  said,  that 
the  combination  of  Herod,  and  Pilate,  with  the  Gen- 
tiles and  people  of  Israel,  was  to  do  what  the  Divine 
hand  and  counsel  had  determined  before  to  be  done. 

Thus  it  is  evident  he  could  not  have  been  deliver- 
ed, crucified,  &c.  had  not  the  Divine  hand  deter- 
mined it  before  to  be  done.  So  his  resurrection  could 
not  have  taken  place,  had  he  not  previously  been 
crucified.  His  ascension  follows  this  in  order — and 
lastly  the  pouring  out  of  the  Holy  Spirit  is  brought 
into  view,  as  resulting  from,  or  in  immediate  con- 
nection with  the  preceding  events. 

It  was,  according  to  Scripture  testimony,  through 
the  eternal  Spirit,  that  our  Lord  Jesus  Christ  offered 
up  himself:  and  this  became  the  means  of  the  effu- 
sion of  the  Divine  Influence  upon  the  children  of 
men,  as  appears  by  the  concurrent  testimony  of  the 


48 

inspired  writings.  If  then,  these  events  were  in  ful- 
filment of  the  prophecy  of  Joel,  the  effects  must  be 
of  universal  extent,  for  the  prophet  expressly  declar- 
ed, that  it  should  be  on  all  flesh.  There  was,  there- 
fore, no  exclusion  of  any  part  of  the  human  family; 
for  all  classes  are  included  in  the  prophecy. 

"I  will  also  give  thee,''  said  another  prophecy, 
"  for  a  light  to  the  Gentiles,  [and  for]  salvation  to  the 
end  of  the  earth."  This  related  to  our  Lord  Jesus 
Christ,  and  in  common  with  the  other  prophecies 
concerning  him,  had  respect  to  his  advent,  and  what 
he  would  do  for  the  redemption  of  fallen  man.  This 
promise,  it  may  also  be  observed,  was  not  limited  in 
its  application — it  embraced  the  whole  human  race, 
— to  the  end  of  the  earth.  Therefore  the  benefits 
of  the  coming  of  Jesus  Christ,  and  what  he  did  and 
suffered  were  of  universal  application. 

Accordingly  we  find  a  large  accession  to  the  true 
Church  was  made  from  among  the  Gentiles — from 
the  very  depth  of  pagan  darkness. — The  means  of 
redemption  were  placed  within  their  reach,  while  in 
that  state,  for  there  is  no  other  means  by  which  they 
could  have  risen  from  their  dark  and  depraved  con- 
dition, but  those  which  were  provided  by  Jesus 
Christ.  The  preaching  of  the  apostles,  and  the  other 
outward  helps  they  received,  were  not  the  primary, 
but  secondary  means  in  the  great  work  of  their  sal- 
vation. "  By  Grace  ye  are  saved,''  said  the  apostle, 
*'  and  that  not  of  yourselves,  it  is  the  gift  of  God:" 
and  again;  '^ grace  and  truth  came  by  Jesus  Christ." 
So  that  the  primary  cause  of  their  salvation  was 
Grace,  the  gift  of  God,  through  Jesus  Christ. — This 
placed  them  in  a  capacity  to  believe  the  truths  of 
the  gospel,  and  also  enabled  the  apostles  to  preach 
that  gospel.  So  that  in  its  original  distribution,  it 
could  not  be  dependent  on  instrumental  means,  such 
as  preaching,  &c.   It  was  the  great  work,  for  which 


44 

the  Word  that  was  In  the  beginning  with  God,  and 
truly  was  God — took  flesh — and  humbling  himself 
unto  death,  even  the  death  of  the  cross — lasted  death 
for  every  man — died  for  all  men,  for  that  all  were 
dead — became  the  propitiation  for  the  sins  of  the 
whole  world;  through  whose  obedience  the  free  gift 
is  come  upon  all  men  to  justification. 

That  the  sanguinary  sacrifices  which  were  uni- 
versally practised  by  the  pious  of  all  nations,  before 
the  Advent  of  the  Messiah,  had  reference  to  his  suf- 
ferings and  death,  I  think  is  established  by  incon- 
trovertible Scripture  evidence.  And  to  my  mind, 
the  command  to  Abraham  to  offer  up  his  only  son — 
the  son  of  promise,  was  a  lively  figure  of  the  very 
event.  It  w^as  in  that  transaction  of  the  patriarch's, 
that  his  faith  is  most  particularly  spoken  of.  Our 
Lord  said:  '*  Abraham  saw  my  day  and  was  glad." 
He  had  a  view^  of  his  son's  being  raised  from  the 
dead.  The  transaction  took  place  on  a  mountain  in 
the  land  of  Moriah — probably  the  very  scene  of  our 
Saviour's  sufferings.  And  as  it  was  the  greatest  ex- 
ercise of  his  faith — so  at  that  time  too,  he  received 
the  promise,  "  In  thy  seed  shall  all  the  families  of 
the  earth  be  blessed;"  "  which  seed"  the  apostle  says 
"  was  Christ." 

The  term,  shedding  of  blood,  in  its  plain,  simple, 
and  obvious  meaning,  conveys  the  idea  of  violeiice 
done  to  the  subject  whose  blood  was  shed.  This 
was  literally  true  of  all  those  beasts  whose  blood  was 
shed  in  the  sacrifices  prescribed  in  the  law,  and  prac- 
tised during  the  continuance  of  that  typical  dispen- 
sation. For  there  was  of  necessity  violence  done  to 
4;hose  things  which  were  sacrificed,  nor  indeed  is  it 
possible,  according  to  those  institutions,  that  there 
should  be  a  shedding  of  blood — or  a  sacrifice,  with- 
out violence.  And  so  closely  did  the  apostle  make 
the  application  of  these  types  and  figures,  to  Jesus 


45 

Christ  and  his  sufferings  on  the  cross,  that  he  em- 
ploys much  of  the  epistle  to  the  Hehrevvs,  and  seve- 
ral others,  to  show  that  relation.  The  application 
was  made  in  various  particulars  of  our  Lord's  suffer- 
ings and  death:  even  to  \hQ place  where  he  suffered. 
Thus  we  find  the  apostle  to  the  Hehrews,  making 
the  following  illustration: — "  For  the  bodies  of  those 
beasts  whose  blood  is  brought  into  the  sanctuary  by 
the  high  priest,  for  sin,  are  burned  without  the  camp 
— wherefore  Jesus  also,  [that  great  sacrifice  to  which 
all  others  pointed,  and  in  which  they  ended,]  that 
he  might  sanctif}^  the  people  with  his  own  blood, 
suffered  without  the  gate."  Heb.  13.  11,  12.  Now, 
in  that  he  laid  down  his  life — that  his  blood  was 
shed — was  a  sacrifice — it  was  through  violence  done 
to  his  person. 

Here  let  it  be  remembered  that  in  these  events — 
these  sufferings  of  our  Lord  Jesus  Christ,  the  whole 
ceremonial  law  ended.  There  was  no  further  occa- 
sion for  the  effusion  of  the  blood  of  slain  victims. 
And  all  those  mighty  preparations  for  sacrifices  at 
the  temple,  were  abrogated  forever:  and  why?  To 
what  mighty  and  efficient  cause  are  we  to  ascribe 
this  important  change?  Why  was  it  that  the  whole 
system  of  religion,  as  to  outward  forms — which  had 
begun  in  the  very  infancy  of  time,  and  by  successive 
discoveries  of  divine  revelation,  not  only  received 
the  most  unequivocal  demonstrations  of  divine  sanc- 
tion, but  was  wrought  up  to  the  highest  point  of  out- 
ward glory,  was  abrogated  forever?  Those  sacrifices 
in  which  the  most  eminent  patriarchs  and  prophets 
had  found  acceptance — those  institutions  which  were 
given  upon  Mount  Sinai — when  the  great  Jehovah 
descended,  with  a  visible  glory,  before  whom  the 
mountain  trembled  to  its  foundation,  and  its  smoke 
rose  up  as  from  a  furnace — these  sacrifices  and  these 
institutions,  thus  solemnly  attested  for  four  thousand 


46 

years,  now  lost  their  divine  obligation.  It  was  the 
introduction  of  a  new  dispensation,  altogether  as 
much  under  the  divine  control  as  that  which  was 
ratified  from  Mount  Sinai — and  though  it  was  more 
simple,  it  was  infuiitely  more  glorious.  Not  one  single 
event,  essential  to  the  introduction  of  that  more  glo- 
rious dispensation,  could  the  Jews  or  any  other  hu- 
man power  prevent.  They  could  not  desti'oy  the 
Messiah  when  Herod  sent  forth  and  slew  the  chil- 
dren from  two  years  old  and  under — They  could  not 
lay  hands  on  him  before  his  ministry  was  accom- 
plished— because  his  hour  was  not  yet  come — They 
could  not  prevent  the  sun  from  being  darkened — 
They  could  not  save  the  veil  of  the  temple  from  be- 
ing rent — They  could  not  control  the  earthquake, 
nor  prevent  the  rocks  from  being  rent  asunder — 
They  could  not,  with  all  their  guards,  prevent  the 
angel  from  descending  and  rolling  back  the  stone 
froin  the  Sepulchre — They  could  not  prevent  the 
Lord  Jesus  Christ  from  rising  from  the  dead — ap- 
pearing to  his  disciples — instructing  them  from  the 
law  and  the  prophets,  of  the  necessity  of  his  death 
— and  finally  making  them  eye-witnesses  of  his  as- 
cension to  heaven.  But  they  had  power  to  mock 
— to  buffet — to  crucify  him — to  wound  him  to  the 
heart — and  cast  lots  for  his  garment;  because  in 
these  events,  he  became  that  one  great  offering  to 
which  the  blood  of  victims  for  four  thousand  years, 
had  constantly  borne  witness:  and  the  divine  hand 
and  council  had  determined  before  that  they  should 
be  done.  Almighty  God,  who  had  delivered  the  Law 
with  such  evident  demonstrations  of  his  immediate 
presence  and  authority — who  made  it  a  figure  and 
representation  of  things  to  come — in  the  practice  of 
which  figures  the  righteous  of  all  ages,  through  faith, 
might  be  made  partakers  of  those  good  things  thus 
represented — even  He  also  abrogated  it,  when  those 


4T 

events  had  taten  place  to  which  it  pointed,  and  to 
typify  which  it  was  at  first  instituted. 

Thus  ended  the  Jewish  system — and  at  the  same 
time,  through  the  greater  efliision  of  the  Holy  Spirit 
which  was  shed  forth,  the  heathen  idolatry  was  over- 
turned, and  a  change  took  place  among  the  Gentiles 
altogether  as  great  as  that  which  took  place  among 
the  Jews. 

The  institution  of  sacrifices,  and  of  approaching 
the  divine  presence,  through  the  Mediation  of  a 
priest,  and  with  the  blood  of  slain  oiferings,  was  not 
peculiar  to  the  Jews.  We  find  these  things  record- 
ed among  the  first  religious  performances  that  are 
related  after  the  fall.  The  acceptable  offering  of 
Abel  was  of  this  description.  It  was  practised  by 
the  patriarchs  one  after  another.  And  so  far  as  we 
are  informed  from  sacred  and  profane  history,  they 
were  common  in  all  nations  and  in  all  ages.  For  as 
they  began  in  the  infancy  of  human  society — that  is, 
after  Redemption  became  necessary,  so  like  some 
other  things  in  which  the  welfare  of  the  whole  was 
concerned — ihey  were  common  to  all.  All  nations 
were  immediately  interested  in  the  means  which 
were  appointed  for  a  common  salvation;  and  all  na- 
tions appear  to  have  been  in  the  practice  of  those 
rites,  which  typified  tliose  means.  It  is  true  that  the 
knowledge  of  God  became  very  early  obscured  by 
heathen  superstition:  and  the  selecting  of  one  na- 
tion for  the  preservation  of  that  knowledge,  was  for 
purposes  of  universal  good.  Yet  the  Gentile  world 
was  not  left  without  witness.  They  still  retained  a 
sense  of  a  Supreme  Power,  as  an  unknown  God,  and 
continued  to  approach  that  Supreme  Power  through 
the  ^lediation  of  a  Priest  and  sacrifices.  Though 
they  had  corrupted  and  adulterated  those  simple 
principles  of  Truth,  which  had  been  universally  dis- 
tributed or  communicated  to  men — though  they  were 


48 

plunged  into  darkness  and  superstition,  and  their 
ideas  were  confused  as  to  the  object  of  adoration,  yet 
they  were  in  the  practice  of  rites  and  ceremonies, 
bearing  a  striking  resemblance  to  those  which,  in  the 
ceremonial  law  pointed  to  the  Messiah,  and  that  of- 
fering which  he  made  of  himself. 

That  the  heathen  sacrifices  were  offensive  will  be 
readily  admitted — -so  was  their  belief  of  Deity.  It 
was  the  corruption  which  took  place  in  those  prin- 
ciples of  religion  and  devotion  that  made  them  offen- 
sive. But  it  proves  that  they  had  a  sense  of  an  eter- 
nal Source  of  good — and  of  that  worship  which  per- 
tained to  the  dispensation  of  that  time.  The  reli- 
gious performances  of  the  Jews  were  likewise  offen- 
sive, when  their  hearts  became  alienated  from  God. 
For  he  that  killed  an  ox  was  as  if  he  slew  a  man — he 
that  sacrificed  a  lamb  as  if  he  cut  off  a  dog's  neck — 
he  that  offered  an  oblation,  as  if  he  offered  swine's 
blood — he  that  burned  incense,  as  if  he  blessed  an 
idol — (Isa.  66.)  and  even  the  solemn  meeting  was 
iniquity — an  abomination. 

That  the  blood  of  sprinkling  is  mentioned  in  a  spi- 
ritual sense  is  true.  But  if  taken  altogether  unconnect- 
ed with  those  deeply  interesting  events  which  took 
place  at  Jerusalem,  if  understood  to  have  no  relation 
to  those  events,  the  terms  would  be  unintelligible  or 
dangerous  in  the  extreme.  Who  would  not  see  an 
alarming  and  monstrous  incongruity  in  the  expres- 
sions. We  are  reconciled  to  God  by  tlie  death  of  his 
Son,  unless  we  have  reference  to  those  ideas  of  sacri- 
fice  w^hich  were  inculcated  by  the  blood  of  victims 
from  the  earliest  ages  of  the  world:  and  which,  with 
a  few  cardinal  points  of  religion,  appear  to  have  been 
universally  impressed  on  tlie  minds  of  all  nations? 
The  terms  in  a  spiritual  acceptation,  camiot  relate 
— it  would  be  monstrous  to  suppose  that  they  did 
relate,  to  violence  done  to  the  divine  principle  in  the 


19 

hearts  of  men.  But  tliey  have  a  reference  to  those 
important  benefits  which  were  placed  withni  our 
reach  by  the  Mediation  of  Jesus  Christ,  and  the  offer- 
ing he  accomplished  for  us  in  his  sufferings  and  death. 
To  realize  these  benefits  to  ourselves,  in  our  indivi- 
dual experience,  is  to  have  our  hearts  sprinkled  from 
an  evil  conscience:  and  in  the  expressions  in  that  spi- 
ritual sense,  there  is  still  a  memorial  preserved  of  the 
death  of  our  dear  Lord  and  Saviour,  who  procured 
the  means  of  salvation,  and  of  all  heavenly  blessings, 
by  inexpressible  agonies,  and  a  death  on  the  cross: 
that  in  all  our  attainments — in  oil  the  spiritual  bless- 
ings we  enjoy — we  are  still  to  bear  about  in  our  bo- 
dies, the  dying  of  the  Lord  Jesus. 

That  what  he  did  and  suffered  for  us,  was  not  to 
place  us  in  a  situation  to  sin  with  impunit)' — is  an 
everlasting  truth.  Unless  we  submit  to  the  opera- 
tions and  regulating  power  of  his  Spirit  in  our  hearts, 
so  far  from  being  saved  by  his  death  and  sufferings, 
they  will  stand  in  the  day  of  final  retribution,  in  judg- 
ment against  us,  and  awfully  aggravate  our  condem- 
nation. 

Butthoughthis  is  indispensably  necessary — though 
to  those  who  have  attained  to  years  of  rational  re- 
flection salvation  is  not  possible  without  this  opera- 
tion and  government  of  the  Divine  Principle  in  our 
hearts,  yet  the  lielief  in,  and  a  reverent  regard  for, 
what  Christ  has  done  and  suffered  ybr  us,  is  as  neces- 
sary for  i(s,  (who  have  had  the  opportunity  of  that 
knowledge,)  as  the  receiving  of  him  outwardly,  was 
for  those  who,  in  the  days  of  his  flesh,  were  favoured 
with  that  visible  appearance.  For  tliough  he  did  not 
show  himself  to  the  whole  world  then,  yet  those  to 
whom  he  did  appear,  could  not  have  him  as  their  Sa- 
viour, while  they  withstood  the  belief  and  acknow- 
ledgment of  him  in  that  visible  appearance — so, 
though  the  knowledge  or  history  of  those  events  is 
5 


50 

not  now  univer8ally  clifTused  among  men,  yet  those 
to  whom  that  knowledge  is  afforded,  cannot  have 
him  as  their  Saviour,  while  they  reject  the  belief  in, 
and  reverent  regard  for,  what  he  then  did  and  suffer- 
ed for  us.  For  as  the  Eternal  Spirit,  which  in  its 
fulness  dwelt  in  him,  and  through  which  he  offered 
up  himself  for  the  redemption  of  men,  led  to  the  ac- 
knowledgment of  him  then^  so  the  same  Spirit  in  the 
hearts  of  men  now^  will  lead  all  those  who  are  under 
its  influence,  to  the  acknowledgment  of  all  that  he. 
then  did,  when  declared  to  them.  To  this  our  early 
Friends  bore  a  pointed  testimony,  as  we  have  seen — 
and  it  has  been  the  concurrent  testimony  of  all  ages, 
since  those  important  events  occurred. 

It  must  be  supposed  that  his  disciples  formerly, 
were  under  the  influence  of  that  Divine  Principle, 
in  becoming  his  disciples — leaving  all  and  following 
liim,  and  that  they  did  believe  in  him.  as  the  Mes- 
siah: though  it  was  evident,  from  many  clear  passages 
of  Scripture,  that  they  did  not  understand  the  whole 
mystery  of  his  kingdom.  And  one  of  the  most  emi- 
nent of  them,  even  after  he  had  been  a  disciple  for 
years — been  enabled  to  heal  diseases  and  cast  out 
devils,  did  hot  understand  the  doctrine  of  his  death 
and  resurrection.  For  when  he  began  to  show  un- 
to his  disciples  how  that  he  must  go  up  to  Jerusalem, 
and  suffer  many  things,  and  be  killed,  and  raised  the 
third  day,  Peter  exclaimed:  "  Far  be  it  from  thee. 
Lord,  this  shall  not  be  unto  thee."  But  he  was  se- 
verely rebuked,  and  told,  that  he  savoured  not  the 
things  of  God — and  these  events  were  the  things  he 
did  not  savour.  Thus  they  found  continually,  occa- 
sion for  the  exercise  of  faith,  in  things  on  which  they 
could  not  reason:  and  hence  that  expressive  appeal, 
••  Lord,  I  believe — help  thou  mine  unbelief." 

He  who  made  this  short  but  pathetic  appeal,  could 
not  have  been  under  the  influence  of  tlie  opinion. 


51 

that  we  are  not  bound  to  believe  what  we  do  not  un- 
derstand. 

This  opinion,  and  especially  when  connected  with 
a  disposition  of  speculation  or  curious  inquiry,  ap- 
pears to  me  to  have  a  very  dangerous  tendency. 
There  is  so  nice  a  shade  of  difference  between  not 
believing  and  disbelievins;,  that  the  distinction  may 
easily  be  lost,  when  applied  to  practice.  Taking  it 
on  the  latter  ground,  few  propositions  would  be 
more  prejudicial  to  religious  principles  and  religious 
improvement.  No  finite  being,  it  is  presumed,  can 
comprehend  the  Divine  Nature,  in  all  its  infinitude 
and  perfection.  Our  conceptions,  comprehensions, 
and  faculties,  themselves,  are  limited,  and  therefore. 
if  our  belief  or  assent,  is  not  to  exceed  these  limits, 
we  must  consider  the  attributes  of  the  Deity  as  limit- 
ed and  imperfect. 

We  meet  with  many  things  in  the  visible  creation, 
which  cannot  be  explained  by  any  reasoning  on  the 
knowledge  already  obtained.  Certain  facts  are 
known  to  exist,  and  yet  the  cause  of  those  facts  lies 
far  beyond  the  reach  of  our  limited  comprehension. 
Those  whose  minds  are  most  stored  with  the  accu- 
mulated knowledge  of  past  ages — who  have  made 
the  greatest  progress  in  the  researches  of  science — 
are  most  ready  to  make  the  confession  of  their  inca- 
pacity, to  explain  the  whole  order  and  operation  of 
nature. 

If  this  is  true  in  relation  to  visible  objects — things 
which  are  under  our  continual  observation — which 
enter  into  all  our  feelings,  and  make  up  our  suffer- 
ings and  gratifications,  why  should  it  be  considered 
strange,  that  we  should  not  know  every  thing  of  the 
invisible  world,  and  of  the  Divine  Nature,  and  of  his 
purposes  and  motives,  in  his  providence  and  govern- 
ment of  the  Universe? 

Or  if,  when  certain  facts  are  proposed  to  us,  facts 


52 

which  he  has  caused  to  he  divulged  to  us  hy  his  spe- 
cial messengers  and  servants,  are  we  at  liberty  to 
disbelieve  them,  because  we  cannot,  hy  any  coui*se 
of  reasoning  of  which  we  are  capable,  arrive  at  an 
understanding  of  the  causes  and  motives  that  would 
lead  to  such  results? 

The  Dispensations  of  God  to  man  through  all  ages, 
would  be  disbelieved  on  this  proposition.  By  what 
train  of  reasoning,  either  from  individual  experience 
or  from  nature,  should  we  arrive  at  a  belief  in  the 
Scriptural  accounts  of  the  primitive  affairs  of  the 
world — of  the  general  deluge — of  the  communica- 
tion of  the  Divine  will,  by  the  ministry  of  angels — 
the  passage  of  the  children  of  Israel  through  the  Red 
Sea — their  subsistence  in  the  wilderness  forty  years 
— the  giving  of  the  Law,  from  Mount  Sinai — the  visi- 
ble descent  of  the  Divine  Glory  on  that  occasion — 
or  in  any  miracles  w^hatever  ?  Any  of  the  general 
answers  which  can  be  given  to  these  questions,  will 
apply  to  the  Christian  doctrine  of  Redemption.  The 
absolute  fitness  of  the  ceremonial  Law,  and  the  rea- 
sons for  instituting  it,  were  not  discoverable  by  hu- 
man reason,  any  more  than  the  mysteries  of  the  New 
])ispe7isatiun.  Indeed  the  very  existence  of  a  God,  is 
the  greatest  of  all  mysteries.  Wc  cannot  conceive 
how  the  universe  should  exist,  without  an  Omnipo- 
tent Power,  by  whom  it  was  originally  created,  and 
by  whom  it  is  still  upheld.  But  whenever  we  ap- 
proach the  Divine  Character,  a  Being  Infinite  in  all 
his  attributes — before  whom  the  whole  universe — 
with  all  this  vast  assemblage  of  worlds,  is  but  as  the 
dust  of  the  balance — a  Cause  without  a  cause — an 
Infinite  Intelligence,  existing  from  all  eternity — rea- 
son becomes  prostrate  as  in  the  dust — we  cannot  in- 
vestigate— we  cannot  argue — we  cannot  comprehend 
■ — but  we  must  believe  and  adore. 

Thus  we  are  bound  to  believe  many  things  which 
^ve  cannot  so  understand  as  to  be  able  to  explain. 


53 

We  must  believe  in  the  existence  of  God,  but  we 
cannot  reason  on  his  self-existence,  or  on  the  Infini- 
tude of  his  Attributes.  We  must  believe  that  he 
created  the  Universe,  and  still  upholds  it  by  the 
Word  of  his  Power,  though  we  cannot  be  assured 
that  we  are  fully  acquainted  with  his  designs  in  do- 
ing so.  We  must  believe  in  his  moral  government 
of  the  world,  though  we  may  not  always  be  able  to 
understand  the  interposition  of  his  Providence  in 
human  affairs.  We  must  believe  in  the  existence  of 
matter^  of  which  all  visible  objects  consist,  and  yet 
no  one  has  yet  been  able  to  explain  what  it  is.  We 
must  believe  that  certain  portions  of  matter  are  en- 
dued with  animal  life,  and  others  with  vegetable  life, 
but  we  cannot  explain  how  this  is  effected.  These 
subjects  open  a  wide  field  of  observation  and  wonder, 
in  which  we  find  at  every  step,  the  evidences  of  our 
own  limited  capacity;  and  that  if  we  disbelieve  all 
that  we  cannot  understand,  we  shall  be  driven  to  a 
state  of  scepticism  of  which  the  most  barbarous  na- 
tions upon  earth  would  be  ashamed. 

For  if,  with  the  professed  infidel,  we  deny  the  doc- 
trine of  the  incarnation,  the  sacrifice,  the  atonement, 
and  mediation  of  Jesus  Christ — because  it  embraces 
mysterhsy  and  abandoning  the  doctrines  of  the  gos- 
pel, resort  to  what  they  call  natural  religion — there 
we  shall  meet  with  mysteries  in  the  very  Being  of 
God,  as  much  beyond  our  comprehension,  as  those 
we  had  discarded.  If  still  determined  not  to  bend 
our  exalted  minds  to  the  belief  of  what  we  could  not 
understand,  we  denied  the  existence  of  Deity,  and 
become  unqualified  atheists;  still  mysteries  surround 
us  on  every  side — even  our  very  existence  would 
become  inexplicable,  and  we  should  be  driven  to  de- 
ny it,  or  renounce  the  principle  on  which  we  had  set 
out  in  the  beginning.  Thus  we  shall  be  driven  from 
5* 


54 

Christianity  to  deism — ^from  deism  to  atheism — from 
atheism  to  universal  unbelief,  not  excepting  even  our 
own  existence. 

How  dreadful  is  this  contest  against  God  and  our- 
selves! And  what  a  refuge — what  an  inexhaustible 
source  of  consolation  is  opened  to  us  by  the  faith 
in  our  Lord  Jesus  Christ!  Here  the  wise  and  the 
simple  are  received  on  the  same  ground — and  their 
hopes  and  their  enjoyments  rest — not  on  human  com- 
prehension— but  FAITH. 

Whether  they  have  trodden  the  paths  of  science, 
or  been  excluded  from  the  treasures  of  human  know- 
ledge, they  can  equally  adopt  the  language  of  the 
Psalmist — in  contemplating  the  goodness  of  God — 
"  Such  knowledge  is  too  wonderful  for  me,  it  is  high, 
I  cannot  attain  unto  it."  Or  that  of  the  apostle — 
*'  Oh  the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God !  How^  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out." 

For  whether  we  contemplate  the  Divine  Charac- 
ter in  the  creation  of  worlds — or  in  that  superintend- 
ing Providence  by  which  the  whole  frame  of  nature 
is  supported,  or  the  various  dispensations  of  his 
goodness  to  man,  in  difierent  ages  of  the  world — in 
no  case  do  we  find  such  powerful  claims  on  our  gra- 
titude, love,  and  adoration,  or  grounds  for  so  firm  a 
trust — so  lively  a  hope — so  animating  prospects,  as 
in  the  doctrine  of  redemption  by  Jesus  Christ. 

When  w^e  bring  to  thankful  remembrance  the  con- 
descension of  our  Lord  Jesus  Christ,  in  descending 
from  the  height  of  his  divine  glory — taking  our  na- 
ture upon  himself — enduring  the  various  indignities 
and  sufferings  to  which  he  was  exposed,  and  finally 
becoming  obedient  unto  death,  even  the  death  of  the 
cross,  on  which  he  was  not  only  nailed  through  his 
hands  and  his  feet,  but  wounded  to  the  heart — that 
he  did  and  suffered  all  these  things  for  our  sakes — 


55 

what  powerful  claims  do  we  feel  upon  our  gratitude, 
love,  and  obedience!  And  how  clearly  do  we  see 
the  force  of  the  reasoning  of  the  apostle,  when  he 
sets  forth  the  awful  consequences  of  trampling  under 
foot  the  Son  of  God,  and  counting  the  blood  of  the 
covenant  an  unholy  thing! 

When  we  further  reflect  on  that  wonderful  system 
of  sacrifices,  which  began  immediately  after  the  fall, 
and  was  as  universal  as  the  belief  of  a  Supreme 
Power — which  pointing  to  the  Messiah,  and  the  of- 
fering which  he  made  of  himself,  ended  when  that 
one  great  oiTering  was  accomplished — when  we  fur- 
ther bring  into  view  the  repeated  declarations  that 
these  events  emanated  from  the  love  of  God,  and 
were  the  highest  evidences  of  that  love — instead  of 
inquisitively  prying  into  the  reasons  and  motives  of 
Almighty  God,  for  the  hidden  portions  of  his  coun- 
sel, we  ought  to  give  place  to  those  feelings  of  love, 
gratitude,  faith,  and  obedience,  which  are  intimately 
connected  with  a  right  view  of  the  subject. 

In  closing  this  little  essay,  I  may  perhaps  be  per- 
mitted to  express  the  desire  that  I  feel  for  the  pre- 
servation of  the  Society  to  which  I  belong: — That 
they  may  maintain  the  faith  once  delivered  to  the 
saints — and  walking  in  the  light  of  the  gospel,  have 
fellowship  one  with  another.  We  have  seen  what 
were  the  principles  of  our  primitive  Friends — we 
have  seen  their  fellowship  and  brotherly  love — their 
patience  under  persecution — their  animating  hope 
in  the  hour  of  death — that  through  all  the  rage  of 
persecution — all  the  vicissitudes  of  time — in  perils 
by  sea,  perils  by  land — perils  by  open  enemies  and 
among  false  brethren — they  could  adopt  the  lan- 
guage of  the  apostle — "  In  all  these  tilings  we  are 
more  than  conquerors,  through  Him  that  loved  us:" 
and  "  this  is  our  victory,  even  our  faitli."    Shall  we 


56 

leave  this  sure  foundation  on  which  they  stood,  and 
against  which  no  storms  or  tempests  could  prevail  ? 
When  some  of  the  disciples  formerly,  unable  to 
comprehend  the  deep  yet  divine  doctrines  of  our 
Lord  and  Saviour,  turned  from  him  and  walked  no 
more  with  him — he  queried  with  the  twelve,  "  Will 
3^e  also  go  away  ?''  How  appropriate  was  the  res- 
ponding language,  *^Unto  whom  shall  we  go?  thou 
hast  the  words  of  eternal  life."  Let  us  make  this  lan- 
guage our  own,  and  we  shall  be  enabled  in  the  con- 
clusion, to  bear  the  same  noble  testimony  which  that 
same  disciple  also  bore — "  We  have  not  followed 
cunningly  devised  fables  when  we  made  known  un- 
to you  the  power  and  coming  of  our  Lord  Jesus 
Christ." 


H 


THE  END. 


